title: Liber II Regum

source_edition: Migne, Patrologia Latina, vol. 113, coll. 563A–580D

source_text:
## CAPUT PRIMUM.

[0563A]

VERS. 2.-- *Apparuit homo veniens de castris Saul,* etc. [n: (RAB.)] Hunc aiunt Hebraei filium fuisse Doeg. Amalecites enim et Idumaeus unum est, quia filius primogenitus Esau Eliphan fuit, et hujus filius Amalec. Diadema autem et armillam a patre commendatam habeat.

VERS. 15.-- *Accedens,* etc. Omnis qui proximo machinatur malum, vel de ejus gaudet interitu, justae retributionis poenam a judice superno meretur. *Qui enim fodit foveam, incidit in eam [n: (Prov. XXVI)]*. Et, *Os quod mentitur occidit animam [n: (Sap. I)]*: hic autem mentiebatur sese Saulem occidisse.

VERS. 18.-- *Filios.* Filii Juda filii confessionis, [0563B] quos verus David vult arcu Scripturae muniri, ne per ignorantiam in conspectu daemonum succumbant.

*Arcum. [n: (RAB. in lib. Reg.)]* Quia Philisthiim sagittarii sunt, qua arte Saul interfecerant, eamdem belli artem vult eos discere, vel praecepit ut reges Juda docerent fortitudinem, ut fortes scilicet et intenti essent in timore Domini, ne perirent sicut Saul.

*In libro. [n: (RAB., ubi supra.)] Legitur,* vel, *scriptum est.* Hunc librum nusquam reperiri asseverant, sicut librum bellorum Domini, etc., *usque ad* quomodo Saul recedens a timore Domini per obedientiam periit.

*Considera, Israel.* [n: (ID.)] Qui remansisti, pro qua [0563C] culpa interfecti sunt, et praecave ne et tu in scelere eorum pereas.

VERS. 20.-- *Geth.* Torcular, scilicet Hierusalem, quae occidit prophetas [n: (Matth. XXIII)], cui mors Domini et apostolorum in derisum fuit, et ob hoc praecepit verus David ne passio sua illis annuntietur.

VERS. 21.-- *Montes Gelboe,* etc. [n: (ID.)] Alii excelsi, quia, scilicet, o Saul, inobedientia tua quasi idololatria in excelsis reputata est, quia scelus idololatriae est nolle acquiescere. Montes Gelboe uberrimi ante maledictionem fuerunt, quos hactenus maledictioni subjacere ferunt, nec unquam pluere ibi testantur.

Rex et propheta David, qui persecutoribus mala [0563D] non reddidit, cum Saul et Jonatha bello occubuissent in lamentatione sua Gelboe montibus maledicit: *Montes Gelboe, nec ros,* etc., *usque ad* et divina vis sententiam maledicentis implevit. Itaque pro regiae necis spectaculo poenam elementa solverunt.

[n: (RAB.)] Quid deliquerunt montes? etc., *usque [0564A] ad* qui apud se mortem regis suscipere iniquitate exigente meruissent.

VERS. 22.-- *A sanguine interfectorum.* Sanguis et adeps robur praestant corpori, ita illi fortitudinem dabant subjectis, a quibus Saul et Jonathas interfecti sunt quasi non a rusticis. Vel ita Saul reprobatus est a Deo, et ab incircumcisis viliter interfectus, tanquam non esset unctus oleo, propter sanguinem interfectorum, scilicet septuaginta quinque sacerdotum qui Domino adipem adolebant, quos innoxios jussit Saul interfici.

*Sagitta.* Jonathan et Saul bellicosos et fortissimos significat fuisse, et laudat in eis decorem formae et constantiam animi.

[n: (RAB.)] Allegorice. Pius propheta David figuraliter [0564B] deflet Saul et Jonathan, etc., *usque ad* ne iterum ignominiose superati, gaudium inimicis faciant.

## CAPUT II.

VERS. 1.-- *Igitur post.* [n: (RAB.)] Ascensio David cum duabus uxoribus in Hebron significat convocationem duorum populorum in Ecclesiam catholicam. Hebron enim interpretatur *conjugium.* Sola autem Ecclesia, coelestis regis sponsa est. Illuc duxit David singulos viros cum domo sua, quia singuli fideles in illam societatem per Evangelii praedicationem convocantur, ubi non est distinctio Judaei et Graeci.

VERS. 4.-- *Veneruntque.* [n: (ID.)] Quia superbis et contemptoribus gratiam Dei spernentibus, electi fama praedicationis et virtutum studio confitentur Christum [0564C] regem esse in populo suo, cui data est omnis potestas in coelo et in terra.

VERS. 5.-- *Dixitque.* [n: (ID.)] Redemptori nostro multum placet, qui opera malorum qui in peccatis mortui sunt, oblivioni tradit damnando, nec ea quae Domino displicent imitatur, sed quae praecepit facere recordatur.

VERS. 8.-- *Isboseth.* [n: (ID.)] Qui interpretatur *filius confusionis,* Abner auxiliante (qui interpretatur *patris lucerna* ) regnavit super universum Israel, et sola domus Juda sequebatur David, quia solis credentibus et vere confitentibus sequentibus Christum, in caeteris error confusionis regnavit, diabolo instigante qui *transfigurat se in angelum lucis [n: (II Cor. XI)]*.

[0564D] *Circumduxit.* In Heb. dicitur: *Traduxit eum in Mahanaiim* quod interpretatur *castra,* traduxit scilicet ultra Jordanem, et in castris regem constituit.

VERS. 11.-- *Et fuit. [n: (RAB. in lib. Reg., tom. II.)]* Bene dixit, quod David septem annis et sex mensibus regnavit in Hebron, etc., *usque ad* condita [0565A] est autem ante septem annos quam Thanis urbs Aegypti.

VERS. 12.-- *Egressus.* [n: (RAB.)] Hunc locum Josephus ita exponit, etc., *usque ad* hic persequebatur Abner in neutram partem declinans.

VERS. 18.-- *Porro Asael cursor velocissimus fuit quasi unus de capreis.* [n: (ID. ex Greg.)] Asael significat eos quos vehemens arripiens furor in praeceps ducit, etc., *usque ad* quasi sine ferro moriuntur.

VERS. 26.-- *An ignoras quod periculosa sit desperatio?* In Hebraeo habetur: *An ignoras quod amarus erit finis, si populum delere niteris?*

## CAPUT III.

VERS. 1.-- *Facta est ergo. [n: (RAB. in lib. Reg.)]* Domus [0565B] David coelestis Jerusalem, etc., *usque ad* et tandem secundum merita sua in profundum abyssi submergetur.

VERS. 2.-- *Natique.* Sex filii qui nati sunt David in Hebron perfectionem sanctorum significant, qui de spiritali conjugio Christi et Ecclesiae per Spiritus sancti gratiam quotidie oriuntur.

VERS. 5.-- *De Egla.* [n: (RAB.)] Haec est Michol, quae sola uxor dicitur, quia eam David in adolescentia sua primam sortitus est uxorem. Haec in partu dicitur occubuisse, unde in sequentibus scriptum est: *Igitur Michol filiae Saul non est natus filius, usque ad diem mortis suae,* quia in ipso partu occubuit.

VERS. 17.-- *Sermonem.* [n: (ID.)] Abner hortatur universum Israel, etc., *usque ad* et fidem Christi [0565C] ubique persecuti sunt.

VERS. 29.-- *Fluxum seminis.* Juxta litteram videtur imprecari effluentiam libidinis, leprae plagam, effeminationem, inimici subjacere gladio, mendicare.

*Tenens fusum.* [n: (AUG.)] Per ambitum verborum notantur qui fallaciam suam defendere nituntur.

*Cadens. Qui gladio percutit gladio peribit [n: (Matth. XXVI)]*. Haeretici gladio oris perfodiunt, prius gladio impietatis confossi.

VERS. 39.-- *Delicatus.* Antiqui delicata dicebant diis consecrata, quae nunc dicimus dedicata.

## CAPUT IV.

VERS. 2.-- *Duo autem viri. (RAB. in lib. Reg., [0565D] tom. II.)* Hi duo viri principes erant in exercitu Isboseth, et mortuo Abner, sicut tradunt Hebraei, consiliati sunt cum Miphiboseth ut Isboseth interficerent, et ipsum regem constituerent. Sed Miphiboseth consilium prodidit; ideo sic inducitur: *Erat autem Jonathae filius pedibus debilis.* Illi vero timore perterriti fugerunt in Gethaim, fueruntque ibi usque ad tempus illud, quo scilicet inde reversi domum Isboseth ingressi sunt.

*Et ostiaria.* [n: (ID.)] Ostiaria triticum purgat; etc., *usque ad* ne eam hostes penetrent foramine neglectae cogitationis.

## CAPUT V.

VERS. 1.-- *Et venerunt.* [n: (RAB.)] Sic omnes gentes [0566A] conveniunt ad Christum, et quasi blandiendo dicunt: *Os tuum et caro tua sumus:* cum in illo incarnationem quam ex nostra natura in virginis utero suscepit, diligunt et venerantur.

VERS. 3.-- *Seniores.* [n: (ID.)] Prophetae, apostoli pari fide et devotione ad Christum concurrunt.

*Unxeruntque.* [n: (ID.)] David bis unctus dicitur, et Christus prius in Judaeis, post in gentibus principatum sumpsit.

VERS. 4.-- *Et quadraginta.* [n: (ID.)] Quaeritur cur non in summa quadraginta anni et sex menses numerentur? etc., *usque ad* qui ex quaterdenis constat, temporum et rerum perfectionem significat.

VERS. 5.-- *In Hierusalem.* Tradunt Hebraei quod Sem filius Noe, quem dicunt Melchisedech, condidit [0566B] Salem. Hanc postea tenuerunt Jebusaei, e quibus sortita est nomen Jebus. Inde Hierusalem, quasi Jebus Salem, post a Salomone Jerosolyma, quasi Jerosalomonia dicta est, quae postea ab Aelio Adriano vocata est Aelia.

VERS. 6.-- *Caecos et claudos.* Qui sufficiunt contra te. Hoc dicebant fidentes muris. Aut ita: non ingredieris nisi nos auferas, quos inermes sicut caecos et claudos arbitraris et triumphare putas.

VERS. 7.-- *Cepit autem.* [n: (RAB.)] Sicut Josephus ait, etc., *usque ad* quae merito arx Sion, id est speculationis vocatur, ut de ea recte dicatur: *Factus est in pace locus ejus,* etc. [n: (Psal. LXXV)].

David arcem Sion cepit, ablatis prius caecis et [0566C] claudis odientibus animam David. Sic Dominus primatum in Ecclesia gentium acquisivit, reprobatis ejus Scribis et Pharisaeis, qui caeci et claudi oderunt animam Christi, id est ejus vitam auferre conati sunt.

VERS. 8.-- *Domatum.* Id est rectorum. Fistulas appellat aquae ductus de plumbo vel regula factos per quos aqua ibat super murum per totam civitatem.

*Fistulas.* Falsam scientiam seu haereticorum dogmata figurant, quae Dominus per Joab, id est, praedicatores destruit. Jebusaeus conculcans, haec est gentilitas, quae ante fidem praecepta Dei conculcabat. Item Jebusaeus calcatus, quia diabolus a Domino calcatur, et sub Joab calcandus subditur

VERS. 9.-- *Et aedificavit.* A loco ita dicto, subaudi [0566D] murum: et intrinsecus subaudi alium murum, hoc est, munivit urbem duplici muro.

VERS. 11.-- *Misit quoque.* Hiram vivens excelse, haec est gentilitas in Christo excelsa; nuntios mittit ad David, id est doctores ad Christum, et per eos cedrina ligna, id est incorruptos et fortes; et artifices, id est, eos quorum arte mentes sunt incorruptae, et tanquam lapides quatuor virtutibus quadratae, sic domus David, id est Ecclesia Christi aedificatur, et cognoscitur quod Deus nostrum David confirmavit regem super Israel, id est, videntes Deum.

[n: (RAB.)] Haereticorum ecclesias quae sub Christiani nominis titulo se manere gloriantur. Sed quia propter [0567A] lucra carnalia Christum sequuntur, non conjuges, sed concubinae vocantur. Nunc vero si reges plures uxores, vel concubinas habent, peccatum est: quia figurae transierunt, pro quibus hoc aliquando veniale fuit.

VERS. 13.-- *Natique sunt.* Si per David significatur Christus, non immerito per filios ejus intelliguntur Christiani, qui sunt ex Judaeis et nationibus, quibus congruunt interpretationes nominum: Samua, audacia; Sobab, convertens; Jabahar, elegit; Elisua, Dei mei salus; Nepheg, applicans ori; Japhia, illuminat vel ostendit; Elisama, Deus meus audiens; Elioda, Deus meus scit; Eliphalet, Deus meus salvans.

VERS. 20.-- *Baal Pharasim.* Interpretatur *inimicorum [0567B] divisio.* Potest dici sic locus vocatus, quia Philisthiim reliquerunt idola sua in loco ubi divisi sunt.

VERS. 23.-- *Pyrorum.* In Hebraeo *flentium,* id est, idolorum, ubi scilicet idola erant in quibus confidebant quae flentium vocantur, quia fletu digna sunt, et cultores suos ad fletum miseriamque perducunt.

*In cacumine.* [n: (RAB.)] Pyrus dicitur ex Greco πῦρ quod est ignis. Pyri sancti: cacumen, sublimitas vitae eorum; in qua flante Spiritu sancto intonuit praedicationis sonitus. Qui est gradientis, id est donum in carne advenientis, in cacumine pyrorum, id est super celsitudinem sanctorum, dum hic sonitus auditur a nostro David, Philisthaei intelligibiles [0567C] superantur.

## CAPUT VI.

VERS. 1.-- *Congregavit.* [n: (RAB., ex Euch.)] David Christum, etc., *usque ad* qui descendentes de Judaea docebant fratres: *Nisi circumcidamini secundum morem Moysi, non potestis salvi fieri [n: (Act. XV)]*.

VERS. 2.-- *Sedentis.* Super arcam erat tabula quam alis duo cherubim tegebant, inter quos Dominus apparebat et loquebatur.

[n: (RAB., ex Greg.)] In historia regis David et prophetae qua arcam Dei adduxisse dicitur, humilitas approbata, superbia damnata, et temeritas vindicata monstratur. David enim, qui coram arca humiliter saltare non erubuit, mox promissionem Filii Dei de [0567D] sua stirpe nascituri suscipere meruit, et conjux, quae humilitatem despexit, perpetuae sterilitatis poenas luit. Sacerdos quoque qui arcam temerarie tetigit, reatum sui ausus immatura morte purgavit. Ubi intuendum est quantum delinquat qui ad corpus Domini reus accedit, si ille morte multatur qui arcam, Dominici corporis figuram, minori quam debuit veneratione corripuit.

[n: (GREG., l. V Moral., cap. 10.)] Saepe quia intelligi non valent, etc., *usque ad* non meliorum facta vel dicta velut infirma judicarent.

VERS. 7.-- *Qui mortuus.* [n: (RAB., ex Euch.)] Mortuo sacerdote non ausus est arcam divertere, etc., *usque ad* Aqua Gethaeus populus potest appellari, qui dicit, [0568A] *Mihi autem absit gloriari nisi in cruce Domini [n: (Gal. VI)]*.

VERS. 11.-- *Tribus mensibus.* [n: (ID.)] Quibus scilicet fides, spes et charitas significantur, etc., *usque ad* et ovium ducatum gerunt in martyrii sanguine coronans.

*In organis.* Id est, ad armum ligatis, dum manibus ferentis tanguntur. Aliud genus organi est quod cum aqua fit.

VERS. 14.-- *Ephod lineo, et David,* etc. [n: (RAB.)] Non pontificali, sed linea veste, causa humilitatis, etc., *usque ad* inter flagella triumphavit.

VERS. 16.-- *Cumque intrasset arcam.* [n: (ID.)] Cunctis exsultantibus et ad arcis coelestis introitum hymnos resonantibus, etc., *usque ad* quia qui verbum Dei [0568B] aure tenus percipiunt, absque boni operis proli diem perpetuae mortis exspectant.

VERS. 20.-- *Egressa Michol filia Saul in occursum David,* etc. [n: (GREG., lib. XXVII Moral., cap. 27.)] Intueri libet quanta virtutum munera David perceperat, etc., *usque ad* tamen in se cervicem cordis valida discretionis calce deprimebat dicens: *Eroque humilis in oculis.*

*Gloriosus.* David cum arcam in Jerusalem transferret, a Michol subsannatus est. Et Christus cum Testamentum Novum in Ecclesiam suam transferret, Judaeis in cruce ludibrium fuit, nudus apparuit dum potentiam illis abscondens, carnis infirmitatem quasi ephod lineum ostendit. Ancillae servorum personam gestant sanctorum, inter quos per crucis [0568C] triumphum gloriosior effectus est: quem dum Michol irridet, gloriosior ancillis apparet, quae in typo Synagogae sterilis permansit.

*Et nudatus.* Nudatus non omnino, sed regalibus indumentis: et quia se coram Domino humiliare non erubuit, mox promissionem Filii Dei ex sua stirpe nascituri suscipere meruit.

## CAPUT VII.

VERS. 3.-- *Omne quod est in corde tuo, vade et fac. [n: (RAB. in lib. Reg., tom. III.)]* Patet quod prophetiae spiritus, prophetarum mentes non semper irradiat. *Spiritus enim ubi vult spirat [n: (Joan. III)]*. Hinc Eliseus ait: *Dominus celavit a me, et non indicavit mihi [n: (IV Reg. IV)]*. Quod Deus ex dispensatione [0568D] pietatis disponit: quia dum prophetiae spiritum dat et subtrahit, prophetantium mentes elevat in celsitudine, et custodit in humilitate, ut accipientes spiritum inveniant quid de Deo sint, et rursum prophetiae spiritum non habentes cognoscant quod sint de semetipsis.

[n: (GREG., lib. VII Moral., cap. 17.)] Mundus in se esse a vitiis debet, etc., *usque ad* necesse est ut instituere proximorum mentes erubescat.

VERS. 5.-- *Nunquid.* [n: (RAB.)] Alia translatio, etc., *usque ad* ipse aedificabit mihi domum.

VERS. 10.-- *Et ponam locum.* Tempus Salomonis describit, quo filii Israel pacem undique habuerunt, nec afflicti sunt sicut tempore Judicum.

[0569A]VERS. 16.-- *Et fidelis. [n: (RAB., ex Aug. de Civit., lib. XVII, cap. 8.)]* Hoc vere de Christo dicitur, etc., *usque ad* locus ergo tam pacatae et securae habitationis aeternus est, ubi erit verus Israel, id est, videns Deum.

*Et sedit coram.* Sedere coram Domino, est beneficia ejus in humilitate confiteri.

*Lex Adam.* [n: (RAB.)] Scilicet hominis, ut tibi in simplicitate cordis et puritate serviat, et tu facias ei secundum misericordiam tuam, sicut mihi fecisti.

VERS. 23.-- *Quae est.* In terra alia praeter electam, propter quam venit Dei Filius in mundum velut in Aegyptum, ut commercio sanguinis redimeret sibi populum acceptabilem, sectatorem bonorum [0569B] operum. Deum autem ejusdem populi hominem Dominicum intelligimus, quem de Aegypto, id est, mundo per uterum virginis assumpsit.

*Ex Aegypto.* Gente et Deo ejus vel gente et Deum ejus, gentem Israel, et Deum ejus Moysen de quo: *Constitui te Deum Pharaonis [n: (Exod. VII)]*.

VERS. 27.-- *Invenit servus.* Nihil corde fugacius, quod invenitur cum per discretionem restringitur.

## CAPUT VIII.

VERS. 1.-- *Frenum.* Quinque civitates erant Philisthinorum quae Israelem tributarium faciebant. Has tulit sibi David et fecit tributarias, sicut legitur: *Percussit David Philisthiim, et humiliavit eos, et tulit Geth et filias ejus de manu eorum,* etc. *(I Paral. [0569C] XVIII.)*

*Frenum.* Christus de aereis potestatibus triumphans, frenum erroris quod humano generi imposuerant confregit.

VERS. 2.-- *Coaequans.* Non enim homines in terra viventes intantum humiliabantur, ut funiculo super extenso terrae apparerent aequales: sed adeo viles et contempti, ut in nullo plus valerent, quam terra quae nullos homines habet. Funiculum autem pro sorte posuit; quia funiculo solet mensurari, secundum illud: *et sorte divisit eis terram in funiculo distributionis [n: (Psal. LXXVII)]*. Significat autem quod tam libere regiones Moabitarum, quibus vellet divideret, quam possessor agros proprios.

[n: (RAB.)] Significat autem quia quos voluit potuit [0569D] occidere, et quibus voluit potuit parcere. Quod autem Moab, qui interpretatur *ex patre,* et Syriam Damasci et caeteras regiones tributarias fecit, significat quod Christus omnes gentes sub dominatione sua tenet, et premit, et censum bonorum operum exigit. Damascus enim nobilis urbs Phoenicis eodem vocabulo quo et Maseth ancillae Abrahae filius dicitur, et interpretatur *sanguinis poculum.* Syria vero *sublimis* vel *humecta;* quae enim prius humecta libidine sanguinem humanum inexplebiliter sitiebat, nunc mundata baptismo Christi, sublimis profectu virtutum, sanguinis ejus poculum desiderat.

VERS. 11.-- *Sanctificavit rex.* Sic Christus omnes quos de gentibus convocat, alios quasi aurum, [0570A] id est, sensu spirituales facit, alios quasi argentum, id est, eloquentiae nitore splendentes; alios quasi aes, praedicatione sonoros sanctificat Domino, ut ejus tabernaculo fideliter deserviant.

VERS. 13.-- *Caesis.* [n: (HIERON.)] Quod in quibusdam codicibus duodecim millia caesa dicuntur vitio scriptorum inolitum est. Veraciter enim David in valle Salinarum decem et octo millia cecidit. Joab vero duodecim millia, sicut in titulo LVIII psalmi scribitur. Significatur autem quod Christus districtione sui examinis, in his qui de illo prava sentiunt, stultitiam immoderati laboris exstinguit.

VERS. 16.-- *A commentariis.* Vicem regis agebat, cujus judicio leges scribebantur. Scriba ex ore regis verbo describebat.

[0570B]VERS. 17.-- *Sacerdotes.* Sacerdos quasi sacer dux. Filii autem David ducatum habebant in tribu Juda.

[n: (RAB.)] Assidebant regi custodientes corpus ejus, et interpretantur *interficientes* et *vivificantes,* quoniam secundum judicium eorum digni reservabantur ad vitam, alii ducebantur ad mortem.

## CAPUT IX.

VERS. 1.-- *Et dixit David,* etc. [n: (RAB. in lib. Reg., tom. III.)] Ecce David non est oblitus juramenti et foederis quod cum Jonatha pepigit, etc., *usque ad* quia in admirationem populi veniunt qui nuper in mundo despecti in Ecclesia apparent gloriosi.

## CAPUT X.

[0570C]VERS. 1, 2.-- *Factum est autem post haec, ut moreretur rex filiorum Ammon,* etc., *Faciam,* etc. [n: (HIERON.)] Quando David fugit a facie Achis regis Geth, venit ad Naas regem Ammon, qui fecit cum eo misericordiam. De Naas itaque venit ad speluncam Odollam, ubi venerunt ad eum pater ejus et mater, et omnis domus ejus: inde pervenit ad Moab, et dimisit apud eum patrem et matrem et omnem domum suam. Quod vero dixit Achis rex Geth: *Hic ne ingredietur domum meam? Abiit inde David et fugit in speluncam Odollam [n: (I Reg. XXI)]*, subaudiendum de domo Naas. Si quaeratur cur ad Achis redierit, quem prius fugerat, intelligendum est eum ad quem rediit fuisse filium ejus quem fugit. Unde in sequentibus de Achis, cum [0570D] quo descendebat David in praelium filius fuisse dicitur Maoch. Non enim a patre hoc patronymicum sed a matre sumpsit, quae Maacha vocabatur.

VERS. 4.-- *Tulit itaque Hanon servos David, rasitque barbam,* etc. [n: (RAB., ex Euch.)] Significant haec bellum diaboli contra Ecclesiam. Hanon enim, id est, dolor eorum, diabolum significat, qui Ammonitarum, id est, malignorum spirituum, id est, rector populi moeroris et semper in angustia constituti, qui comprimere vel angustiare homines desiderat. Radit ergo Hanon barbam dimidiam nuntiorum David, cum diabolus quorumdam praedicatorum sermonem vel conversationem corrumpendo maculat. Praecidit tunicas usque ad inguina, cum [0571A] turpia facta quae persuadet, in oculis hominum revelat. His necesse est sedeant in Jericho donec crescat barba, ne sint opprobrium aliorum et anathema omnium, id est, donec incrementa virtutum in eis nascantur, et digni habeantur praesentari suo regi. David autem noster milites suos inultos esse non patitur, sed exercitu congregato suorum injuriam vindicat, nec solum adversarios per sanctorum suorum victoriam confundit, sed etiam in extremo judicio perpetuis ignibus tradit.

## CAPUT XI.

VERS. 1.-- *Factum est autem vertente anno, eo tempore quo,* etc. [n: (RAB., ex Hieron.)] Id est, in vere, quando pulsa frigoris asperitate pabula reperiuntur jumentorum, etc., *usque ad* sed devicti sunt.

[0571B]VERS. 2.-- *Dum haec.* [n: (RAB.)] David graviter peccavit, etc., *usque ad* qui tam grave vulnus peccati, humilitatis confessione sanavit.

*Bethsabee.* [n: (ISID.)] Puteus satietatis, vel puteus septimus. Ecclesia vero vocatur puteus aquae vivae, et huic puteo septenarii nomen numeri in Spiritus sancti significatione conjungitur, propter rationem Pentecostes, quo die de coelo Spiritus sanctus missus est. Ad quadraginta novem, id est, septies septem unum additur, quoniam unitas commendatur. Unde: *Solliciti servare unitatem spiritus in vinculo pacis [n: (Eph. IV)]*. Dono itaque spiritali, id est, septenario facta est Ecclesia puteus satietatis, quia factus est in ea *fons aquae salientis in vitam aeternam, quam qui biberit non sitiet in aeternum [n: (Joan. IV)]*.

[0571C] [n: (GREG.)] Adhuc carnis corruptibilis pondere gravati non valemus sic vivere, ut nulla nos possit culpae delectatio pulsare. Sed aliud est nolentem tangi, et aliud consentientem. Sancti autem viri tanto vigilantiori se circumspectione custodiunt, quanto se pulsari sinistris motibus vel transitorie dedignantur, ut si quid forte cor illicitum concupisceret, pressus per disciplinae magisterium oculus videre recusaret: sicut enim saepe tentatio per oculos trahitur, sic nonnunquam concepta intrinsecus compellit sibi extrinsecus oculus deservire. Plerumque enim quaelibet res innocenti mente respicitur, sed in ipso conspectu animus concupiscentiae gladio confunditur. Non enim David Uriae conjugem studiose respexit, quia concupiverat, sed [0571D] potius concupivit, quia incaute respexit. Justo vero retributionis examine qui exteriori negligenter utitur, interiori oculo caecatur. Saepe autem jam intrinsecus concupiscentia dominatur, et illecebratus animus ad usus suos sensus corporeos famulari more tyrannidis exigit, suisque voluptatibus oculos servire compellit, et fenestras luminis aperit ad tenebras caecitatis. Unde sancti viri cum sinistra delectatione pulsari se sentiunt, ipsa per quae formae species ad mentem ingreditur, disciplinae magisterio lumina restringunt, ne pravae cogitationi visio lenocinata famuletur: quae si unquam subtiliter custodiri negligitur, cogitationis immunditia ad operationem transit.

[0572A] [n: (GREG.)] Saepe res quaelibet per historiam virtus est, per significationem culpa; sicut aliquando culpa in facto, in scripto prophetiae virtus. Quis enim non detestetur quod David in solario deambulans Bethsabee Uriae concupivit uxorem, quem tamen a praelio revertentem ire domum monet, pedes lavare? Qui protinus respondit dicens: Arca Dei sub pellibus, et ego in domo mea requiescam? Quem David ad mensam propriam suscepit eique epulas per quas mori debeat tradit. Tenet ergo David figuram ejus de quo scriptum est: *In sole posuit tabernaculum suum [n: (Psal. XVIII)]*. Qui Bethsabee ad se jubet educere, id est legem litterae carnali populo conjunctam spirituali sibi intellectu sociare. Bethsabee enim *puteus septem* dicitur, quia per cognationem legis infusione [0572B] specialis gratiae perfecta nobis sapientia ministratur. Urias vero Judaicum populum significat, qui interpretatur *lux mea Dei:* Judaicus enim populus qui de accepta legis scientia extollitur, quasi Dei luce gloriatur. Sed huic David uxorem abstulit sibique conjunxit, quia manu fortis Redemptor apparens, dum de se spiritualiter legem loqui innotuit, per hoc quod juxta litteram tenebantur, hanc a Judaico populo extraneam demonstravit, sibi conjunxit, quia se per illam praedicatum declaravit. Uriam tamen ad domum monet ire, et pedes lavare, quia incarnatus Judaeis praecipit, ut ad conscientiam redeant, et sordes operum fletibus tergant; ut specialiter mandata legis intelligant, et post tantam duritiam praeceptorum, fontem baptismi invenientes, ad aquam [0572C] post laborem currant. Sed Urias, qui arcam Domini esse sub pellibus meminit, respondet, quia domum suam intrare non possit. Quod dicit: Ego mandata Dei in sacrificiis carnalibus video, et redire ad conscientiam per spiritualem intelligentiam non requiro. Quasi enim arcam Dei esse sub pellibus dicit, quia praecepta Dei non nisi exhibendo ministerium carnalis sacrificii intelligit. Hunc tamen redire domum nolentem David ad mensam vocat, quia cum Judaei ad conscientiam reverti contemnant, Christus tamen spiritualia praedicat dicens: *Si crederetis Mosi, crederetis forsitan et mihi, de me enim ille scripsit [n: (Joan. V)]*. Legem enim Judaeus tenet, quae ejus divinitatem loquitur, cui credere dedignatur. Unde et Urias ad Joab cum epistolis ex quibus occidi debeat, [0572D] mittitur, quia Judaeus legem portat, qua convincente moriatur. Cum enim mandata legis retinens implere nititur, ipse defert judicium unde damnetur. Quid ergo per factum istud David scelestius? Quid Uria mundius? Sed ad mysterium: quid David sanctius? Quid Uria infidelius? Quia ille per vitae culpam prophetiae signat innocentiam; et istae per vitae innocentiam in prophetia exprimit culpam. Virtus enim sacri eloquii sic transacta narrat, ut ventura exprimat: sic in facto rem approbat, ut in mysterio contradicat. Sic gesta damnat, ut haec mystice gerenda suadeat.

VERS. 15-- *Ponite Uriam,* etc. [n: (GREG., lib. XXXIII Moral., cap. 10.)] Ad hoc in Scriptura David et Petri [0573A] peccata sunt indita, ut cautela minorum sit ruina majorum, etc., *usque ad* secreto ergo dispensationis ordine unde saevire permittitur iniquitas diaboli, inde perficitur benignitas Dei, quia inde obtemperat nutibus supernae gratiae, unde exercet iram voluntatis suae.

## CAPUT XII.

VERS. 13.-- *Dixitque Nathan ad David,* etc. [n: (RAB. ex Euch.)] Omnia tamen, quae pro peccato praedicta sunt ei, postmodum toleravit. Deus delictum delet, sed inultum non deserit. Aut enim homo in se poenitens punit, aut Deus haec cum homine vindicans percutit. Non igitur peccato parcitur, quia sine vindicta non laxatur. Sic enim David audire post confessionem meruit, *Dominus transtulit peccatum tuum,* [0573B] et tamen multis post cruciatibus afflictus effugiens reatum culpae quam perpetraverat exsolvit. Sic nos salutis unda a culpa primi parentis absolvimur, sed absoluti quoque adhuc carnaliter obimus, quia delicta nostra vel per nos vel per seipsum Deus resecat etiam cum relaxat. Ab electis enim suis iniquitatum maculas studet temporali afflictione tergere, quas in eis perpetuo non vult videre.

VERS. 27.-- *Misitque Joab nuntios,* etc. [n: (RAB.)] Haec victoria David quam Joab inchoavit, etc., *usque ad* et in Evangelio dicitur, *quia multi venient ab Oriente et Occidente, et recumbent cum Abraham, Isaac et Jacob in regno coelorum [n: (Matth. VIII)]*.

*Urbs aquarum,* etc. Propter abundantiam quae ibi erat aquae, vel, ut quidam dicunt, populorum.

[0573C]VERS. 30.-- *Et tulit,* etc. [n: (RAB.)] In Paralipomenon ita legitur: *Tulit David coronam Melchon de capite ejus, et invenit in ea auri pondo talentum, et pretiosissimas gemmas. Fecitque sibi inde diadema [n: (I Par. XX)]*. Non est enim nomen proprium Melchon, sed interpretatur *rex eorum.* Melchon, ut volunt Haebraei, idolum est Ammonitarum, cujus diadematis aurum et gemmas David dicitur conflasse et purgasse secundum legem, et fecisse sibi diadema.

## CAPUT XIII.

VERS. 6.-- *Sorbitiunculas.* Est quod ad sorbendum aptum est.

VERS. 14.-- *Oppressit.* [n: (RAB.)] Incestus Amnon majoris filii David in sorore sua Thamar et parricidium [0573D] Absalon in Amnon fratre, monet nos ut semper caute agamus, ne vitia in nobis dominentur; et princeps peccati (qui falsam pacem periclitantibus spondet) nos imparatos inveniens de improviso trucidet. Absalon enim *pater pacis* vel *patris pax* interpretatur, Amnon *donans,* Thamar *amaritudo.* Qui enim membra sua donat libidini, et servit iniquitati ad iniquitatem, in peccati amaritudinem cadit, licet inimicus se quasi patrem pacis ostendat, et prospera pro talibus factis promittat. Necesse est enim ut cito ad poenitentiam redeamus, ne forte diabolus per malignos spiritus in necem nostram conspiret, et morti perpetuae tradat.

VERS. 15.-- *Et exosam eam habuit,* etc. Et nos [0574A] admissum facinus odio habeamus, magis quam ante perpetrationem dilexeramus, et ob hoc citius consequemur veniam, si tamen in alio vitio denuo non offendamus sicut Amnon: qui quia post incestum ebrietatem non vitavit, ob hoc mortem non evasit.

VERS. 37.-- *Tholomai.* Hic fuit pater Maacha matris Absalom, quam dicunt Hebraei David in praelio cepisse, et caesarie et unguibus praecisis secundum legem in uxorem sibi sociasse, et ex ea generasse Thamar et Absalom.

VERS. 39.-- *Cessavitque.* In Hebraeo, *cessavit rex exire post Absalom.* Perhibetur enim David exire voluisse post Absalom, ut revocaret eum, sed putans quia quoties eum videret, mortem Amnon ad memoriam reduceret, cessavit exire.

## CAPUT XIV.

[0574B]

VERS. 6.-- *Et ancillae,* etc. [n: (HIERON.)] Aiunt Hebraei hanc mulierem vere duos filios habuisse, et pro haereditate certasse, et alterum ab altero interemptum; mulier tamen se in persona David posuit: et filios in persona Amnon et Absalom: cognationem vero quae consurgit contra filium, in persona aliorum filiorum David.

VERS. 9.-- *In me, Domine mi.* [n: (ID.)] Quasi diceret: quia alter adversus alterum surrexit, in me sit iniquitas, si tamen esse debet; in te autem nulla sit, quia absque culpa es, et sicut ego absque culpa sum, si alter filius meus interfectus est ab altero, sic et tu si Absalom Amnon morte dignum interfecit.

## CAPUT XV.

[0574C]VERS. 1.-- *Igitur post.* Duobus annis mansit in Hierusalem et regem non vidit, tertio introductus est coram rege, quarto fecit sibi currus et equites: quo transacto expulit patrem de regno. Nec pro seductione et interfectione sacerdotum ejectus est de regno, sed pro adulterio et homicidio, Nathan cuncta praedicente.

VERS. 7.-- *Post quadraginta autem annos. [n: (HIERON., quaest. in Reg., tom. III.)]* Quadragesimus annus agebatur ex quo Saul Nobe civitatem subvertit, etc., *usque ad* Isaac et Jacob.

VERS. 24.-- *Et deposuerunt arcam,* etc. Ut ab Abiathar sacerdote consuleretur Deus, quo deberet ire David.

VERS. 25.-- *Sadoc.* Justus is gestat personam [0574D] sanctorum, qui tempore passionis Domini corpore quidem discesserunt, verum dilectione separati non sunt.

VERS. 32.-- *Chusai.* Amicus David. Chusai interpretatur *festinans,* qui Jerusalem revertens, consilium Achitophel dissipavit, significat discipulos Domini ex Judaeis occultos, Nicodemum, Joseph et similes.

## CAPUT XVI.

VERS. 9, 10.-- *Quid mihi?* Solus Abisai dixerat: *Vadam et amputabo.* Et David Abisai et Joab respondit: *Quid mihi?* Nunquid vultis interficere istum sicut interfecistis Abner?

*Dimittite. [n: (GREG. lib. XXX Moral., cap. 9.)]* Qui [0575A] verborum contumeliis pressus virtutem patientiae servare non potest vel sufficit, etc., *usque ad* quarum interventu, Deo judice, poena gravior declinatur.

VERS. 13.-- *Semei autem.* [n: (RAB.)] Hic est Nabath pater Jeroboam secundum Hebraeos, qui filius Jemini dicitur, et in zelo domus Saul maledicit David. Nomen vero avi ejus Jemini fuit. Ipse Semei ex tribu Ephraim filii Joseph exstitit, unde dicit ad David: *Primus veni hodie de omni tribu Joseph.* Sed Semei, ut superius legitur, de cognatione Saul fuit. Saul vero de Benjamin. In Esdra Semei filius Cis legitur, quia et Cis et Gera vocabatur, pater ejus filius Jemini, id est Benjamin hic legitur; sed de tribu Joseph primus venisse dicitur, quia in tribu [0575B] Joseph habitavit.

VERS. 15.-- *Achitophel.* [n: (RAB.)] Interpretatur *ruina fratris.* Judas de ruina Christi agens, consilium dedit Judaeis adversus Christum, uterque suspendio interiit.

## CAPUT XVII.

VERS. 10.-- *Et fortissimus.* [n: (HIERON.)] In Hebraeo: *Fortissimus ipse cujus est cor quasi leo pavore solvetur,* subaudis non fortissimus iste David intelligitur. Unde: *Scit enim.*

[n: (ISID. in lib. I Reg.)] Secundum allegoriam considerare oportet, etc., *usque ad* a cujus facie fugit Christus quando eam deseruit et ad gentes transiit.

VERS. 14.-- *Absalom.* Alii Absalom Judam traditorem accipiunt, quem Christus pertulit tanquam ejus [0575C] cogitationes ignoraverit, et convivium participavit ei, in quo corporis et sanguinis figuram discipulis commendavit. In ipsa vero traditione ab ipso osculum accepit, ideo Absalom *pax pacis* dicitur, quia pacem pater habuit quam ille non habuit.

*Achitophel.* [n: (RAB.)] Qui recedens a David, etc., *usque ad* sicut Achitophel in propria domo suspendio interiit, qui in aliena vitae David insidiatus est. *Qui enim fodit foveam, incidit in eam. Et insidiis suis capientur iniqui [n: (Prov. XI; XXV)]*.

*Chusai.* [n: (ID.)] Arachites antiquus amicus David, etc., *usque ad* ut convertantur beneficiorum occasione.

[n: (ID.)] Quod autem Jonathan, qui interpretatur *columbae domum,* et Achimaas frater ejus, ad explorandum factum Absalom et David renuntiandum [0575D] decreti fugientes Absalom, etc., *usque ad* et homines a persecutione hostis protecti liberantur.

## CAPUT XVIII.

VERS. 9.-- *Accidit autem ut occurreret Absalom servis David sedens mulo.* [n: (RAB.)] Absalom mulo fugiens in quercu per caesariem capitis suspensus est, etc., *usque ad* in dispersionem gentium pertranseunt, ipsi principatum pariter et populum amiserunt.

## CAPUT XIX.

VERS. 22.-- *Quid mihi.* Timebat David si interficeretur Semei, quod reliqui qui similiter regem offenderant, nollent eum sibi facere regem.

VERS. 24.-- *Illotis.* In Hebraeo, *infectis.* Fecerat enim sibi Miphiboseth ligneos pedes secundum Hebraeum [0576A] quibus pro naturalibus utebatur: erat enim claudus.

VERS. 29.-- *Tu et siba.* [n: (HIERON., quaest. Hebr. in Reg. )] In Hebraeo: *Dixi, Tu et Siba dividite agrum.* Quod David, immemor foederis et juramenti, etc., *usque ad* verba obliquando protulit contra Altissimum.

VERS. 37.-- *Est autem.* Est autem in Hebraeo: *Ecce servus tuus* Hebraice legitur *Chime han Chanaan,* Chanaan interpretatur *suspirans;* quandiu cum patre fuit, suspirans vocatus est: postquam vero ad doctrinam David transiit, non Chanaan sed Chamaan vocatus est, id est, fidelis, etc., *usque ad: Ephraim et Manasses tanquam Ruben et Simeon erunt mihi.* Magnus itaque Moses et Josue ejus successor [0576B] duplicem illis tribuerunt sortem.

## CAPUT XX.

VERS. 9.-- *Et tenuit,* etc. Dextera mentum tenere, est quasi ex benignitate blandiri. Sed sinistram ad gladium mittit, qui latenter ex malitia percutit.

VERS. 19.-- *Nonne.* [n: (RAB.)] Iste est sermo legis, in qua jubetur ut filii Israel ingressi terram Chanaan prius pacem offerant, et eos qui pacem susceperint, tributarios faciant; eos vero qui non susceperint, deleant: ideo mulier sapiens exclamasse dicitur *Nonne.* Quasi: Cur destruis hanc civitatem antequam pacem offeras secundum legem? cur non servas legem Israelitis, quae olim servata est alienigenis.

VERS. 22.-- *Qui abscissum.* [n: (ID.)] Reditus populi [0576C] ad David post interfectionem Absalon, etc., *usque ad* id est Christum Filium Dei rediit

## CAPUT XXI.

VERS. 1.-- *Facta est.* [n: (RAB.)] Fames facta in Israel propter Gabaonitas, etc., *usque ad* ne vitam eorum prave suggerendo corrumpant ulterius.

VERS. 8.-- *Tulit itaque rex duos.* Qui cum Doeg Idumaeo adhuc pueri sacerdotes et Gabaonitas occiderunt, Armoni scilicet et Miphiboseth

*Filios Michol filiae,* etc. Quos scilicet Michol, uxor David, quae et Egla dicitur, adoptavit sibi inter filios, quos Merob soror ejus de filio Berzellai suscepit.

VERS. 18.-- *Gob.* Quod interpretatur *lacus,* quia sicut in lacu leonum quis mittitur, ita semetipsum [0576D] misit David contra Goliam.

VERS. 19, 20.-- *Tertium.* [n: (RAB.)] Josephus de tertio praelio ita dicit, etc., *usque ad* Adeodatum appellaverit vel quemlibet alium etiam, incertum est.

*Quartum,* Goliath iteratur, quod egit David primitus tempore Saulis. Nam in Paralipomenis non nisi tertio principaliter pugnasse contra Philisthaeos legitur.

[n: (RAB.)] Quatuor bella David et servorum ejus, etc., *usque ad* unde: *Vana salus hominum. In Deo faciemus virtutem, et ipse ad nihilum reducit tribulantes nos [n: (Psal. CVII)]*.

*Bethlehemites,* etc. Quia Noemi et Ruth ex quibus ortus est, tempore ubertatis reversae sunt in Bethlehem, [0577A] et quia causa panis Ruth nota est, locus ille Domus panis vocatus est. Vel quia Noemi cum nuru illuc reversa panis abundantiam in domo Booz consecuta est.

## CAPUT XXII.

VERS. 1.-- *Locutus est,* etc. [n: (RAB.)] Solus decimus septimus psalmus in libris Regum reperitur, etc., *usque ad* et cum magna exsultatione divinitatis concessa munera laudantur.

## CAPUT XXIII.

VERS. 1.-- *Haec sunt autem.* [n: (HIERON.)] Novissima sunt, quia post psalterium, et caetera metra, hoc composuisse metrum dicitur, in quo ait: *Dixit David filius Isai: Dixit vir, cui constituta est scala Christo [0577B] Dei Jacob.*

[n: (RAB.)] Quia ultimam confessionis laudem significant, quam superato hoste et peracta victoria mortis sancti cantabunt in aeternum.

*Egregius.* Quia luculentissime de Christo Dei et de incarnatione ejus ac redemptione humani generis prophetavit.

VERS. 3.-- *In timore.* Qui in timore Dei dominationem in subditis exercet, lucis opera per solem justitiae illuminata profert, nec in eis aliquid obscurum remanet, sed imbre coelestis gratiae irrigatus germina virtutum in carne vivens fructificat.

VERS. 5.-- *Nec est.* [n: (RAB.)] Qui in lege Domini meditatur die ac nocte, fit tanquam lignum quod plantatum juxta aquas dat fructum suum in tempore [0577C] suo, et quaecunque faciet prosperabuntur.

VERS. 7.-- *Et si quis.* Qui scilicet communicans peccatis alienis propter cordis sui duritiam, iniquitatum pondere premitur, et jaculis peccatorum confoditur, ejusque opera aeternis ignibus digna, ad nihilum redigentur.

VERS. 8.-- *Haec sunt nomina.* [n: (ISID.)] Texitur catalogus virorum fortium in figura sanctorum, qui quamvis virtutum sublimitate proficiant, tamen usque ad excellentiam divinae Trinitatis non attingunt. Hoc est enim quod scriptum est: Usque ad tres primos non pervenit. Quis enim in nubibus aequabitur Domino in filiis Dei?

*Fortium.* De his fortibus ait Josephus: Primus omnium erat Eusebius filius Achimaeae, qui aciem [0577D] hostium frequenter irrumpens non cessavit donec nongentos occideret. Post hunc erat Eleazar filius Dodo, qui cum rege fuerat in Sarpha. Hic Israelitis formidantibus Philisthinorum exercitum et fugientibus solus restitit, et multos occidit, ut sanguine occisorum gladius ejus haereret in dextera. Israelitae vero videntes Palaestinos in fugam conversos, descendentes de montibus persecuti sunt eos, et pervenit Israelitis famosa victoria. Tertius fuit Semaeias filius Heli, qui in loco maxillae cum Hebraei fugerent, exercitus Palaestinorum solus portavit alios prosternens, alios in fugam convertens.

*Ipse.* [n: (RAB.)] Virga de radice Jesse absque nuptiali opere florem protulit, qui de uno homine typum gentium [0578A] praeferente, uno impetu, id est sermonis imperio legionem expulit daemonum.

*Tenerrimus ligni.* [n: (ID.)] Virtus viri bellica et modesta significatur, etc., *usque ad* in interfectione octingentorum fortitudo.

VERS. 11.-- *Semma filius.* Audiens.

*Age de,* etc. Meditans sive loquens.

*Arari.* Montanus, qui gestat personam Christi sive praedicatorum ejus.

VERS. 12.-- *Stetit.* [n: (RAB.)] Christus cum Spiritu sancto in agro Ecclesiae stans infirmos velut hordeum tuetur, vel certe verecundiam castitatis incontinentibus quasi legentes gladio oris contra luxuriam defendit.

VERS. 13.-- *Descenderant tres.* Tres fortes supra [0578B] nominati, et Jesboam filius Achamoni, quem Josephus Eusebium filium Achimeae nominat. Et Eleazar filius Ahohi, quem dicit filium esse Dodo, et Semma filius Age, quem Semeiam filium Heli vocat. Hebraei autem tres istos arbitrantur fuisse, Abisai filium Sarviae, et Sobochai Usathitem, et Jonathan filium Sammaa fratris David, qui supra memorati sunt in praeliis Philisthinorum. Cui sententiae congruere videtur quod sequitur: *Abisai quoque frater Joab filius Sarviae,* etc. Hinc enim apparet quod Abisai princeps erat et nominatus inter tres sequentes.

[n: (GREG.)] Cogitandum est, ut qui illicita commisit a quibusdam etiam licitis abstineat, ut per hoc conditori suo satisfaciat, ut qui commisit prohibita, abscindat sibi etiam concessa, et se reprehendat in [0578C] minimis, quem meminit peccasse in maximis. Lex Veteris Testamenti uxorem alienam concupisci prohibet: a rege vero fortia juberi militibus vel desiderare aquam, non poenaliter vetat. David vero alienam uxorem concupivit et abstulit, cujus culpam digna verbera sunt secuta, et malum quod perpetravit, per poenitentiae lamenta correxit. Qui cum longe post contra hostium cuneos sedit, aquam ex eorum cisterna desideravit; cujus electi milites intra catervas hostium irrumpentes, aquam quam desideraverat, illaesi pertulerunt. Sed vir flagellis eruditus se protinus cum periculo militum aquam desiderasse reprehendit, eamque Domino fundens libavit. In sacrificium enim Domini effusa aqua conversa est, quia culpam concupiscentiae mactavit per [0578D] poenitentiam suae reprehensionis. Qui ergo concupiscere alienam conjugem non timuit, post etiam quia aquam concupisset, expavit.

VERS. 16.-- *Sed libavit.* Exemplum fortitudinis et constantiae militibus praebuit, vincens naturam ne sitiens biberet, ut exercitus sitim tolerare disceret.

Mystice vero aquam non sitiebat, sed nasciturum in Bethlehem de virgine Christum praevidebat: cujus lavacrum et sanguinem sitiebat. Aquam ergo non bibit, sed fudit. Sitiebat enim fontem aeternum qui non periculis quaeritur alienis, sed aliena pericula abluit.

VERS. 19.-- *Tres primos.* Intelligi volunt sapientiam, humilitatem et fortitudinem, David enim [0579A] sedit sapientissimus: ipse ligni vermiculus, id est, humilis octingentos interfecit velut fortis; ad has tres virtutes nemo fortium David pervenit.

VERS. 20.-- *Et Bana.* Qui erat magister *de Capseel,* id est, de congregatione Dei in Cerethi et Pheleti, qui interpretantur *occidentes* et *vivificantes. Ipse percussit* quos Paralipomenon duos Ariel Moab nominat. Hi ergo viri fortissimi fuerunt in regno Moab, unde et leones dicuntur. Ariel enim *leo Dei* interpretatur.

*In media.* Josephus hic apertius dicit quid fuerit, scilicet, cisterna nimis profunda, tempore hyemis nivis aggere coaequata. In hanc leo inscius decidit, et conclusus grandi rugitu clamavit. Banaias vero qui cum caeteris ad spectaculum venit, in cisternam [0579B] desiliit, et leonem interfecit. Banaias, qui interpretatur *aedificator Dominus,* Christum significat, qui Ecclesiam aedificat. Unde Paulus: *Dei aedificatio estis.* Hic in tempore nivis et frigoris, cum scilicet gratia Christi mundo resplenduit, et frigus charitatis homines refrigeravit, leonem, id est, diabolum interfecit. Hebraeus vero hunc leonem Moab intelligit, qui in medio cisternae, id est, in domo Domini, ubi tenebat cornua altaris, occisus est. Altare vero cisterna dicitur, quia sicut aqua cisternae abluit et mundat, ita sanctuarium Domini purgat peccata. In diebus nivis, quia per mortem expiavit peccatum. Unde: *Lavabis me,* quod impletum est in medio cisternae; *et super nivem dealbabor,* quod impletum est in eo quod ait *diebus nivis.*

[0579C]VERS. 21.-- *Virum Aegyptium.* Imitatorem scilicet Aegyptii Deum blasphemantis, quem Moses jubente Domino interfecit, ille enim blasphemavit Deum, hic prophetam et regem.

*Dignum.* Spectabatur enim ut si Jerusalem egrederetur, interficeretur.

*Hastam.* Legem Dei, quam si meditatus fuisset permanendo in Jerusalem non periret, sed quia praeceptum regis contempsit, Banaias in virga, id est in rectitudine justitiae ad eum descendit, et hastam, quam non recte tenebat, extorsit.

VERS. 23.-- *Qui erant.* Neminem moverat quod in summa non triginta, sed septem et triginta leguntur. Triginta enim et septem leguntur hoc modo. Septem scilicet, fortes hi: David, qui dicitur Adeodatus, [0579D] Abisai, Sobochai, Jonathan, Eleazar, Semmaa filius Agge de Arari, et Banaias, ecce septem. Triginta autem hi sunt Asael, Eleanam et caeteri.

VERS. 39.-- *Urias.* Hic ultimus ponitur pro eo quod sequitur: *Et addidit furor Domini,* etc. Jam enim ultio facta fuerat in David et in domo ejus, sed non in populo qui vel non restitit David vel consensit.

## CAPUT XXIV.

[n: (GREG., lib. XXV Moral., cap. 14.)] Pro qualitatibus [0580A] subditorum, etc., *usque ad* ut sicut magistrorum facta displicent, ita subditorum mens a magisterii reverentia non recedat.

[n: (HIERON.)] Notandum quia in Paralipomenis legitur: Mille millia centum millia de Israel, et de Juda quadraginta septuaginta millia quos intelligendum est Joab numerasse, sed noluisse ostendere nisi quanti in Samuelis libro scribuntur.

VERS. 10.-- *Percussit autem,* etc. [n: (AMBR., lib. de Poen., cap. 9.)] Contulit se ad majorem poenam ut posset provocare clementiam. Lenitur enim rigor justitiae, etc., *usque ad* et erga populum quassatio coelitus effusa quiesceret.

VERS. 11.-- *Sermo Domini.* [n: (RAB.)] In Exodo scriptum est, etc., *usque ad* consumpta sunt septuaginta [0580B] millia.

VERS. 13.-- *Aut.* Et videtur quia qui pane verbi Dei per gratiam septiformis Spiritus non pascuntur septem annis famem sustinent, et qui in nomine Trinitatis regenerati non sunt, hostibus, id est daemonibus resistere non valent; sed pestilentia impietatis increduli moriuntur.

VERS. 16.-- *Erat autem.* [n: (RAB.)] In Paralipomenis quoque scriptum est: *Porro angelus Domini stabat juxta aream Ornan Jebusaei. Levansque David oculos suos vidit angelum Domini inter coelum et terram, et evaginatum gladium in manu ejus, et versum contra Jerusalem. Et ceciderunt tam ipse quam majores natu vestiti ciliciis proni in terram, juxta aream.* Area Areuna Ecclesia est gentium in qua postquam altare [0580C] fidei verus David erexit, confestim mors impietatis cessit. Hanc aream David quinquaginta siclis emit: quia Christus per septiformis Spiritus gratiam cunctis delictis omissis gentilitatem in domum sibi sempiternam sanctificavit.

VERS. 18.-- *Areuna.* [n: (ID.)] Interpretatur area: Ornan vero *lumen nobis.* Bene ergo David volens placare Dominum, altare jubetur in area Areunae, vel Ornae constituere, quia aliter non placatur Deus ab homine, nisi in area cordis per lumen rectae fidei et verae dilectionis constituat altare humilitatis in quo offerat sacrificium oblationis et laudis, unde: *Sacrificium laudis honorificabit me,* etc. [n: (Psal. XLIX)]. *Sacrificium Deo spiritus contribulatus,* etc. [n: (Ibid. L)]. Area Areunae vel Ornae, ipsa est Jerusalem.

[0580D]VERS. 25.-- *Et obtulit holocausta.* Hinc in Paralipomenis tabernaculum quod fecerat Moyses in deserto et altare holocaustorum ea tempestate erat in excelso Gabaon, et non praevaluit David ire ad altare, ut obsecraret Dominum. Nimio enim timore fuerat perterritus, videns gladium angeli Domini. Dixitque David: *Haec est domus Dei,* etc. In hoc loco secundum Hebraeos voluit Abraham offerre filium cum aries subito apparuit: quem assumens obtulit pro filio.

english:
## CHAPTER ONE.

[0563A]

VERS. 2.-- *There appeared a man coming from the camp of Saul,* etc. [n: (RAB.)] The Hebrews say that this man was the son of Doeg. For the Amalecite and the Idumaean are one, because the firstborn son of Esau was Eliphan, and the son of this man was Amalec. But let him have the diadem and the bracelet entrusted to him by his father.

VERS. 15.-- *Drawing near,* etc. Everyone who contrives evil against his neighbour, or rejoices at his destruction, deserves from the judge on high the penalty of a just retribution. *For he that diggeth a pit falleth into it [n: (Prov. XXVI)]*. And, *The mouth that belieth killeth the soul [n: (Sap. I)]*: and this man was lying that he himself had killed Saul.

VERS. 18.-- *The sons.* The sons of Juda, sons of confession, [0563B] whom the true David wills to be fortified with the bow of Scripture, lest through ignorance they fall down in the sight of the demons.

*The bow. [n: (RAB. in lib. Reg.)]* Because the Philisthiim are archers, by which art they had killed Saul, he wills them to learn that same art of war, or he commanded that the kings of Juda should teach fortitude, that is, that they should be strong and intent in the fear of the Lord, lest they perish as Saul did.

*In the book. [n: (RAB., ubi supra.)] It is read,* or, *it is written.* They assert that this book is nowhere to be found, like the book of the wars of the Lord, etc., *as far as* how Saul, drawing back from the fear of the Lord, perished through obedience [cj: *obedientiam*; read *inobedientiam*, "disobedience"].

*Consider, Israel.* [n: (ID.)] Thou who hast remained, for what [0563C] fault they were slain, and beware lest thou too perish in their wickedness.

VERS. 20.-- *Geth.* A winepress, that is, Jerusalem, which killeth the prophets [n: (Matth. XXIII)], to whom the death of the Lord and of the apostles was a matter of mockery, and for this cause the true David commanded that his passion should not be announced to them.

VERS. 21.-- *The mountains of Gelboe,* etc. [n: (ID.)] Others, high places, because, that is, O Saul, thy disobedience was accounted as idolatry in the high places, since it is the wickedness of idolatry to be unwilling to acquiesce. The mountains of Gelboe were most rich before the curse, and they say that even until now they lie under the curse, and they testify that it never rains there.

David, king and prophet, who did not render evils [0563D] to his persecutors, when Saul and Jonathas had fallen in battle, in his lamentation curses the mountains of Gelboe: *Ye mountains of Gelboe, neither dew,* etc., *as far as* and the divine power fulfilled the sentence of him who cursed. And so for the spectacle of the king's slaying the elements paid the penalty.

[n: (RAB.)] What have the mountains done amiss? etc., *as far [0564A] as* they who had deserved, iniquity requiring it, to receive the death of their king among themselves.

VERS. 22.-- *From the blood of the slain.* Blood and fat furnish strength to the body, so those men gave fortitude to their subjects, by whom Saul and Jonathas were slain as though not by rustics. Or thus, Saul was reprobated by God, and slain basely by the uncircumcised, as though he had not been anointed with oil, because of the blood of the slain, that is, of the seventy-five priests who burned fat to the Lord, whom Saul commanded to be slain though they were harmless.

*The arrow.* It signifies that Jonathan and Saul were warlike and most valiant, and it praises in them the comeliness of form and the constancy of mind.

[n: (RAB.)] Allegorically. The holy prophet David figuratively [0564B] bewails Saul and Jonathan, etc., *as far as* lest, being again shamefully overcome, they give joy to their enemies.

## CHAPTER II.

VERS. 1.-- *Therefore after.* [n: (RAB.)] The going up of David with his two wives into Hebron signifies the calling together of the two peoples into the Catholic Church. For Hebron is interpreted *wedlock.* But the Church alone is the bride of the heavenly king. Thither David brought each man with his household, because the faithful are called one by one into that fellowship through the preaching of the Gospel, where there is no distinction of Jew and Greek.

VERS. 4.-- *And they came.* [n: (ID.)] Because, while the proud and the despisers spurn the grace of God, the elect confess by the report of preaching and by zeal for the virtues that Christ [0564C] is king among his own people, to whom is given all power in heaven and on earth.

VERS. 5.-- *And he said.* [n: (ID.)] He greatly pleases our Redeemer who consigns to oblivion, by condemning them, the works of the wicked who are dead in their sins, and does not imitate the things that displease the Lord, but remembers to do the things he has commanded.

VERS. 8.-- *Isboseth.* [n: (ID.)] Who is interpreted *son of confusion,* by the help of Abner (who is interpreted *the father's lamp* ) reigned over all Israel, and the house of Juda alone followed David, because, while only those who believe and truly confess follow Christ, in the rest the error of confusion reigned, at the instigation of the devil, who *transformeth himself into an angel of light [n: (II Cor. XI)]*.

[0564D] *He led about.* In the Hebrew it is said: *He brought him over into Mahanaiim,* which is interpreted *camps,* that is, he brought him over beyond the Jordan, and set him up as king in the camps.

VERS. 11.-- *And it was. [n: (RAB. in lib. Reg., tom. II.)]* He said well, that David reigned seven years and six months in Hebron, etc., *as far as* but it was founded [0565A] seven years before Thanis, a city of Egypt.

VERS. 12.-- *He went out.* [n: (RAB.)] Josephus expounds this passage thus, etc., *as far as* this man was pursuing Abner, turning aside to neither part.

VERS. 18.-- *Now Asael was a most swift runner, like one of the roes.* [n: (ID. ex Greg.)] Asael signifies those whom a vehement fury seizes and drives headlong, etc., *as far as* they die as it were without the sword.

VERS. 26.-- *Knowest thou not that despair is dangerous?* In the Hebrew it stands thus: *Knowest thou not that the end will be bitter, if thou strivest to destroy the people?*

## CHAPTER III.

VERS. 1.-- *There was therefore. [n: (RAB. in lib. Reg.)]* The house [0565B] of David is the heavenly Jerusalem, etc., *as far as* and at last, according to its own deserts, it shall be sunk into the depth of the abyss.

VERS. 2.-- *And there were born.* The six sons who were born to David in Hebron signify the perfection of the saints, who from the spiritual wedlock of Christ and the Church spring up daily through the grace of the Holy Spirit.

VERS. 5.-- *Of Egla.* [n: (RAB.)] This is Michol, who alone is called a wife, because David obtained her as his first wife in his youth. She is said to have died in childbirth, whence in what follows it is written: *Therefore to Michol the daughter of Saul was no son born, unto the day of her death,* because she died in that very childbirth.

VERS. 17.-- *A word.* [n: (ID.)] Abner exhorts all Israel, etc., *as far as* and everywhere they persecuted the faith of Christ [0565C].

VERS. 29.-- *An issue of seed.* According to the letter he seems to imprecate a flowing forth of lust, the plague of leprosy, effeminacy, to lie under the sword of the enemy, to beg.

*Holding a spindle.* [n: (AUG.)] By the circuit of words are marked those who strive to defend their own deceit.

*Falling. He that striketh with the sword shall perish by the sword [n: (Matth. XXVI)]*. [var: Vulg. Matt. 26:52 *omnes enim, qui acceperint gladium, gladio peribunt*, "for all that take the sword shall perish by the sword"] Heretics pierce through with the sword of the mouth, having first been pierced through with the sword of impiety.

VERS. 39.-- *Delicate.* The ancients called things consecrated to the gods delicata, which we now call dedicata.

## CHAPTER IV.

VERS. 2.-- *And two men. (RAB. in lib. Reg., [0565D] tom. II.)* These two men were princes in the army of Isboseth, and when Abner was dead, as the Hebrews hand down, they took counsel with Miphiboseth that they should kill Isboseth and set him up as king. But Miphiboseth betrayed the counsel; therefore it is thus brought in: *Now Jonathan had a son weak in his feet.* But they, terrified with fear, fled into Gethaim, and were there until that time in which, returning thence, they entered the house of Isboseth.

*And the portress.* [n: (ID.)] The portress cleanses the wheat; etc., *as far as* lest the enemies penetrate her through the opening of a neglected thought.

## CHAPTER V.

VERS. 1.-- *And they came.* [n: (RAB.)] So all the nations [0566A] come together to Christ, and as though caressing him they say: *We are thy bone and thy flesh:* when they love and venerate in him the incarnation which he took from our nature in the womb of the Virgin.

VERS. 3.-- *The ancients.* [n: (ID.)] The prophets and the apostles run together to Christ with equal faith and devotion.

*And they anointed.* [n: (ID.)] David is said to have been anointed twice, and Christ took the sovereignty first among the Jews, afterwards among the Gentiles.

VERS. 4.-- *And forty.* [n: (ID.)] It is asked: why are not forty years and six months reckoned in the sum? etc., *as far as* which consists of four tens, and signifies the perfection of times and of things.

VERS. 5.-- *In Hierusalem.* The Hebrews hand down that Sem the son of Noe, whom they call Melchisedech, founded [0566B] Salem. This city the Jebusaeans afterwards held, from whom it obtained the name Jebus. Thence Hierusalem, as it were Jebus Salem, afterwards by Solomon it was called Jerosolyma, as it were Jerosalomonia, which afterwards was called Aelia by Aelius Adrianus.

VERS. 6.-- *The blind and the lame.* Who are enough against thee. This they said, trusting in their walls. Or thus: thou shalt not enter unless thou take us away, whom, unarmed, thou reckonest as blind and lame, and thinkest to triumph over.

VERS. 7.-- *And he took.* [n: (RAB.)] As Josephus says, etc., *as far as* which is rightly called the citadel of Sion, that is, of contemplation, so that of it may rightly be said: *His place is made in peace,* etc. [n: (Psal. LXXV)].

David took the citadel of Sion, when first the blind and [0566C] the lame that hated the soul of David had been taken away. So the Lord acquired the primacy in the Church of the Gentiles, when his Scribes and Pharisees had been reprobated, who, blind and lame, hated the soul of Christ, that is, endeavoured to take away his life.

VERS. 8.-- *Of the housetops.* That is, of the rulers. He calls conduits of water, made of lead or of a rule, pipes, through which the water went over the wall throughout the whole city.

*Pipes.* They figure false knowledge, or the teachings of heretics, which the Lord destroys through Joab, that is, through the preachers. Jebusaeus is one treading down, this is the Gentile world, which before the faith trod down the commandments of God. Likewise Jebusaeus is one trodden down, because the devil is trodden down by the Lord, and is put under Joab to be trodden

VERS. 9.-- *And he built.* From the place so called, understand [0566D] the wall: and within, understand another wall, that is, he fortified the city with a double wall.

VERS. 11.-- *He sent also.* Hiram, living loftily, this is the Gentile world, lofty in Christ; he sends messengers to David, that is, teachers to Christ, and through them cedar timbers, that is, men uncorrupt and strong; and craftsmen, that is, men by whose skill minds are made uncorrupt, and, like stones, squared with the four virtues, so is the house of David built, that is, the Church of Christ, and it is known that God has confirmed our David king over Israel, that is, over those who see God.

[n: (RAB.)] The churches of heretics, which glory that they abide under the title of the Christian name. But because for the sake [0567A] of carnal gains they follow Christ, they are called not wives but concubines. But now, if kings have many wives or concubines, it is a sin: because the figures have passed away, for the sake of which this was at one time venial.

VERS. 13.-- *And there were born.* If by David Christ is signified, not undeservedly are Christians understood by his sons, who are of the Jews and of the nations, to whom the interpretations of the names agree: Samua, boldness; Sobab, turning back; Jabahar, he chose; Elisua, the salvation of my God; Nepheg, applying to the mouth; Japhia, he enlightens or shows; Elisama, my God hearing; Elioda, my God knows; Eliphalet, my God saving.

VERS. 20.-- *Baal Pharasim.* It is interpreted *the enemies' [0567B] division.* The place can be said to be so called because the Philisthiim left their idols in the place where they were divided.

VERS. 23.-- *Of the pear trees.* In the Hebrew *of the weepers,* that is, of the idols, where, that is, there were idols in which they trusted, which are called weepers, because they are worthy of weeping, and lead their own worshippers to weeping and misery.

*On the top.* [n: (RAB.)] The pear tree is named from the Greek πῦρ, which is fire. The pear trees are the saints: the top is the loftiness of their life; in which, when the Holy Spirit breathed, the sound of preaching thundered. Which is of one walking, that is, the gift of him coming in the flesh, on the top of the pear trees, that is, above the height of the saints, while this sound is heard by our David, the intelligible Philisthaeans [0567C] are overcome.

## CHAPTER VI.

VERS. 1.-- *He gathered together.* [n: (RAB., ex Euch.)] David, Christ, etc., *as far as* they who, coming down from Judaea, taught the brethren: *Unless you be circumcised after the manner of Moses, you cannot be saved [n: (Act. XV)]*.

VERS. 2.-- *Of him that sitteth.* Above the ark was a tablet which two cherubim covered with their wings, between whom the Lord appeared and spoke.

[n: (RAB., ex Greg.)] In the history of David the king and prophet, by which he is said to have brought up the ark of God, humility is shown approved, pride condemned, and rashness avenged. For David, who did not blush to dance humbly before the ark, soon deserved to receive the promise of the Son of God who should be born of [0567D] his stock, and his wife, who despised his humility, paid the penalty of perpetual barrenness. The priest also, who rashly touched the ark, purged the guilt of his own daring by an untimely death. Wherein it is to be considered how greatly he offends who approaches the body of the Lord guilty, if that man is punished with death who handled the ark, the figure of the Lord's body, with less veneration than he ought.

[n: (GREG., l. V Moral., cap. 10.)] Often, because they cannot be understood, etc., *as far as* they should not judge the deeds or words of better men as though they were weak.

VERS. 7.-- *Who died.* [n: (RAB., ex Euch.)] When the priest was dead he did not dare to turn aside the ark, etc., *as far as* the Gethaean people can be called water, who says, [0568A] *But God forbid that I should glory, save in the cross of the Lord [n: (Gal. VI)]*.

VERS. 11.-- *Three months.* [n: (ID.)] By which, that is, faith, hope and charity are signified, etc., *as far as* and they bear the leadership of the sheep, crowning them in the blood of martyrdom.

*On instruments.* That is, bound to the shoulder, while they are touched by the hands of him that carries them. There is another kind of instrument which is made with water.

VERS. 14.-- *With a linen ephod, and David,* etc. [n: (RAB.)] Not with a pontifical but with a linen garment, for humility's sake, etc., *as far as* he triumphed amid scourges.

VERS. 16.-- *And when he had entered the ark.* [var: Vulg. 2 Reg. 6:16 *Cumque intrasset arca Domini in civitatem David*, "and when the ark of the Lord had entered"] [n: (ID.)] While all were exulting and sounding hymns at the entrance of the heavenly citadel, etc., *as far as* because they who receive the word of God [0568B] only as far as the ear, without the offspring of good work, await the day of everlasting death.

VERS. 20.-- *And Michol the daughter of Saul went out to meet David,* etc. [n: (GREG., lib. XXVII Moral., cap. 27.)] It is worth beholding how great gifts of virtues David had received, etc., *as far as* yet within himself he pressed down the neck of his heart with the strong heel of discretion, saying: *And I will be humble in my own eyes.*

*Glorious.* When David was transferring the ark into Jerusalem, he was mocked by Michol. And when Christ was transferring the New Testament into his Church, he was a laughing-stock to the Jews on the cross, he appeared naked, while, hiding his power from them, he showed the infirmity of the flesh as it were a linen ephod. The handmaids of the servants bear the person of the saints, among whom by the triumph of the cross [0568C] he was made more glorious: and while Michol derides him, he appears more glorious to the handmaids, she who in the figure of the Synagogue remained barren.

*And was naked.* Naked, not altogether, but of his royal garments: and because he did not blush to humble himself before the Lord, soon he deserved to receive the promise of the Son of God who should be born of his stock.

## CHAPTER VII.

VERS. 3.-- *All that is in thy heart, go and do. [n: (RAB. in lib. Reg., tom. III.)]* It is plain that the spirit of prophecy does not always irradiate the minds of the prophets. *For the Spirit breatheth where he will [n: (Joan. III)]*. Hence Eliseus says: *The Lord hath hid it from me, and hath not told me [n: (IV Reg. IV)]*. Which God disposes out of the dispensation [0568D] of his loving-kindness: because, while he gives and withdraws the spirit of prophecy, he lifts up the minds of those who prophesy on high, and keeps them in humility, so that, receiving the spirit, they may find what they are of God, and again, not having the spirit of prophecy, they may know what they are of themselves.

[n: (GREG., lib. VII Moral., cap. 17.)] A man ought to be clean in himself from vices, etc., *as far as* he must needs blush to instruct the minds of his neighbours.

VERS. 5.-- *Shalt thou.* [n: (RAB.)] Another translation, etc., *as far as* he shall build me a house.

VERS. 10.-- *And I will appoint a place.* He describes the time of Solomon, in which the children of Israel had peace on every side, and were not afflicted as in the time of the Judges.

[0569A]VERS. 16.-- *And faithful. [n: (RAB., ex Aug. de Civit., lib. XVII, cap. 8.)]* This is truly said of Christ, etc., *as far as* the place therefore of so peaceful and secure a dwelling is eternal, where the true Israel shall be, that is, he that seeth God.

*And he sat before.* To sit before the Lord is to confess his benefits in humility.

*The law of Adam.* [n: (RAB.)] That is, of man, that he may serve thee in simplicity of heart and in purity, and that thou mayest do to him according to thy mercy, as thou hast done to me.

VERS. 23.-- *What is there.* In another land besides the elect land, for whose sake the Son of God came into the world as into Egypt, that by the commerce of his blood he might redeem to himself an acceptable people, a follower of good [0569B] works. But by the God of that same people we understand the Lordly man, whom he took from Egypt, that is, from the world, through the womb of the Virgin.

*Out of Egypt.* The nation and its God, or the nation and its God, the nation Israel, and its God Moses, of whom it is said: *I have appointed thee the God of Pharao [n: (Exod. VII)]*.

VERS. 27.-- *Thy servant hath found.* Nothing is more fleeting than the heart, which is found when it is restrained by discretion.

## CHAPTER VIII.

VERS. 1.-- *The bridle.* There were five cities of the Philisthines which made Israel tributary. These David took to himself and made them tributary, as it is read: *David smote the Philisthiim, and humbled them, and took Geth and her daughters out of their hand,* etc. *(I Paral. [0569C] XVIII.)*

*The bridle.* Christ, triumphing over the powers of the air, broke the bridle of error which they had laid upon the human race.

VERS. 2.-- *Making equal.* For men living on the earth were not humbled to such a degree that, when the line was stretched over them, they appeared equal to the earth: but they were so vile and despised that in nothing were they worth more than the earth which has no men. But he put the line for the lot; because it is the custom to measure with a line, according to that word: *and by lot he divided to them the land with the line of distribution [n: (Psal. LXXVII)]*. And it signifies that he divided the regions of the Moabites to whom he would as freely as an owner divides his own fields.

[n: (RAB.)] And it signifies that he was able to kill [0569D] whom he would, and to spare whom he would. But that he made Moab, which is interpreted *from the father,* and Syria of Damascus and the other regions tributary, signifies that Christ holds all the nations under his dominion, and presses them, and exacts the tribute of good works. For Damascus, a noble city of Phoenicia, is called by the same name by which also the son of Maseth the handmaid of Abraham is called, and it is interpreted *the cup of blood.* But Syria, *lofty* or *moist;* for she who before, moist with lust, thirsted insatiably for human blood, now, cleansed by the baptism of Christ, lofty by the increase of virtues, desires the cup of his blood.

VERS. 11.-- *The king sanctified.* So Christ sanctifies to the Lord all whom he calls out of the nations, making some as it were gold, [0570A] that is, spiritual in understanding, others as it were silver, that is, shining with the lustre of eloquence; others as it were brass, sounding in preaching, that they may faithfully serve his tabernacle.

VERS. 13.-- *When he had slain.* [n: (HIERON.)] That in certain codices twelve thousand are said to have been slain has grown in by the fault of the scribes. For in truth David slew eighteen thousand in the valley of the Saltpits. But Joab slew twelve thousand, as is written in the title of the fifty-eighth psalm. And it is signified that Christ, by the strictness of his examination, extinguishes in those who think perversely of him the folly of immoderate labour.

VERS. 16.-- *Recorder.* He held the king's place, by whose judgment the laws were written. The scribe wrote down word by word from the king's mouth.

[0570B]VERS. 17.-- *Priests.* A priest is as it were a sacred leader. But the sons of David held the leadership in the tribe of Juda.

[n: (RAB.)] They sat by the king guarding his body, and they are interpreted *slaying* and *making alive,* since according to their judgment the worthy were reserved for life, and others were led to death.

## CHAPTER IX.

VERS. 1.-- *And David said,* etc. [n: (RAB. in lib. Reg., tom. III.)] Behold, David has not forgotten the oath and the covenant which he made with Jonathas, etc., *as far as* because they come into the admiration of the people who, lately despised in the world, appear glorious in the Church.

## CHAPTER X.

[0570C]VERS. 1, 2.-- *And it came to pass after this, that the king of the children of Ammon died,* etc., *I will show,* etc. [n: (HIERON.)] When David fled from the face of Achis the king of Geth, he came to Naas the king of Ammon, who showed mercy to him. And so from Naas he came to the cave of Odollam, where his father and mother came to him, and all his father's house: thence he came to Moab, and left with him his father and mother and all his household. But as to what Achis the king of Geth said: *Shall this man enter my house? David departed thence and fled into the cave of Odollam [n: (I Reg. XXI)]*, it is to be understood of the house of Naas. If it be asked why he returned to Achis, whom he had fled from before, it is to be understood that the man to whom he returned was the son of him whom he fled. Whence in what follows, concerning that Achis with [0570D] whom David went down into battle, he is said to have been the son of Maoch. For he took this patronymic not from his father but from his mother, who was called Maacha.

VERS. 4.-- *Wherefore Hanon took the servants of David, and shaved off the beard,* [var: Vulg. 2 Reg. 10:4 *rasitque dimidiam partem barbae eorum*, "and shaved off half of their beard"] etc. [n: (RAB., ex Euch.)] These things signify the war of the devil against the Church. For Hanon, that is, their sorrow, signifies the devil, who of the Ammonites, that is, of the malignant spirits, that is, the ruler of a people of mourning and set always in straitness, who desires to press down or to straiten men. Hanon therefore shaves off the half of the beard of David's messengers, when the devil, by corrupting them, stains the speech or the manner of life of certain preachers. He cuts away the tunics as far as the groin, when [0571A] he reveals in the eyes of men the base deeds which he persuades to. For these it is needful that they sit in Jericho until the beard grow, lest they be the reproach of others and the anathema of all, that is, until the increases of the virtues be born in them, and they be held worthy to be presented to their king. But our David does not suffer his soldiers to be unavenged, but, when the army is gathered, he avenges the wrong of his own, and not only does he confound his adversaries through the victory of his saints, but he also delivers them at the last judgment to everlasting fires.

## CHAPTER XI.

VERS. 1.-- *And it came to pass, at the return of the year, at the time when,* etc. [n: (RAB., ex Hieron.)] That is, in the spring, when, the harshness of the cold being driven away, fodder is found for the beasts of burden, etc., *as far as* but they were overcome.

[0571B]VERS. 2.-- *While these things.* [n: (RAB.)] David sinned grievously, etc., *as far as* who healed so grievous a wound of sin by the confession of humility.

*Bethsabee.* [n: (ISID.)] The well of fullness, or the seventh well. But the Church is called the well of living water, and to this well the name of the sevenfold number is joined in signification of the Holy Spirit, by reason of Pentecost, on which day the Holy Spirit was sent from heaven. To forty-nine, that is, to seven times seven, one is added, since unity is commended. Whence: *Careful to keep the unity of the spirit in the bond of peace [n: (Eph. IV)]*. And so by the spiritual gift, that is, by the sevenfold gift, the Church has been made the well of fullness, because there has been made in her *a fountain of water springing up into life everlasting, whereof he that shall drink shall not thirst for ever [n: (Joan. IV)]*.

[0571C] [n: (GREG.)] Weighed down as we still are by the burden of corruptible flesh, we are not able so to live that no delight of guilt can beat upon us. But it is one thing to be touched unwillingly, and another to consent. But holy men keep themselves with a circumspection so much the more watchful, as they disdain to be beaten upon by sinister motions even in passing, so that, if perchance the heart should covet anything unlawful, the eye, restrained by the mastery of discipline, would refuse to see: for as temptation is often drawn in through the eyes, so sometimes what has been conceived within compels the eye without to serve it. For very often some thing or other is looked upon with an innocent mind, but in the very looking the soul is confounded by the sword of concupiscence. For David did not look upon the wife of Urias of set purpose because he had coveted her, but [0571D] rather he coveted because he looked incautiously. But by the just examination of retribution, he who uses the outward eye negligently is blinded in the inward eye. But often concupiscence already lords it within, and the soul, enticed, exacts after the manner of a tyranny that the bodily senses be servants to its own uses, and compels the eyes to serve its own pleasures, and opens the windows of light unto the darkness of blindness. Whence holy men, when they feel themselves beaten upon with sinister delight, restrain by the mastery of discipline those very lights through which the appearance of a form enters into the mind, lest a seductive seeing should be a servant to a depraved thought: and if this is ever neglected to be subtly guarded, the uncleanness of thought passes over into action.

[0572A] [n: (GREG.)] Often some thing or other is a virtue in the history, a fault in the signification; just as sometimes a fault in the deed is a virtue in the writing of prophecy. For who would not detest that David, walking on the roof, coveted Bethsabee the wife of Urias, whom nevertheless, when he returned from the battle, he admonishes to go home and to wash his feet? And he straightway answered, saying: The ark of God is under skins, and shall I take my rest in my own house? Whom David received at his own table, and gave him the banquet through which he was to die. David therefore holds the figure of him of whom it is written: *He hath set his tabernacle in the sun [n: (Psal. XVIII)]*. Who bids Bethsabee be brought forth to him, that is, to join to himself by a spiritual understanding the law of the letter that was joined to a carnal people. For Bethsabee is called *a well of seven*, because through the kinship of the law, by the pouring in [0572B] of a special grace, perfect wisdom is ministered to us. But Urias signifies the Jewish people, who is interpreted *my light of God:* for the Jewish people, which is lifted up by the knowledge of the law it has received, glories as it were in the light of God. But David took away this man's wife and joined her to himself, because the Redeemer, appearing strong of hand, while he made known that the law speaks spiritually of himself, showed her to be a stranger to the Jewish people by that whereby they were held according to the letter, and joined her to himself, because he declared himself to be preached through her. Yet he admonishes Urias to go home and to wash his feet, because, being incarnate, he commands the Jews to return to their conscience, and to wipe away with weeping the filth of their works; that they may understand the commandments of the law spiritually, and, after so great a hardness of precepts, finding the fountain of baptism, may run to the water [0572C] after their labour. But Urias, who remembers that the ark of the Lord is under skins, answers that he cannot enter his own house. Which is to say: I see the commandments of God in carnal sacrifices, and I do not seek to return to my conscience through spiritual understanding. For he says as it were that the ark of God is under skins, because he understands the precepts of God not otherwise than by performing the ministry of a carnal sacrifice. Yet David calls this man, who is unwilling to go home, to his table, because, while the Jews scorn to return to their conscience, Christ nevertheless preaches spiritual things, saying: *If you did believe Moses, you would perhaps believe me also, for he wrote of me [n: (Joan. V)]*. For the Jew holds the law, which speaks of his divinity, whom he disdains to believe. Whence Urias also is sent to Joab with letters by which he was to be slain, [0572D] because the Jew carries the law by whose conviction he is to die. For while, holding fast the commandments of the law, he strives to fulfil them, he himself carries down the judgment whereby he is condemned. What therefore is more wicked than David by this deed? What more clean than Urias? But as to the mystery: what more holy than David? What more faithless than Urias? Because he, through the fault of his life, marks the innocence of prophecy; and this man, through the innocence of his life, expresses fault in prophecy. For the power of the sacred eloquence so narrates what is past that it expresses what is to come: so approves the thing in the deed that it contradicts it in the mystery. So it condemns things done, that it urges these same things to be done mystically.

VERS. 15-- *Set ye Urias,* etc. [n: (GREG., lib. XXXIII Moral., cap. 10.)] To this end are the sins of David and of Peter [0573A] set down in Scripture, that the ruin of the greater may be the caution of the lesser, etc., *as far as* by a secret order of dispensation therefore, whence the iniquity of the devil is permitted to rage, thence the goodness of God is accomplished, because thence it obeys the biddings of supernal grace, whence it works the wrath of its own will.

## CHAPTER XII.

VERS. 13.-- *And Nathan said to David,* etc. [n: (RAB. ex Euch.)] Yet all the things which were foretold to him for his sin he afterwards endured. God blots out the offence, but does not leave it unavenged. For either a man, repenting, punishes it in himself, or God, taking vengeance for these things, strikes the man. The sin therefore is not spared, because it is not remitted without vengeance. For so David deserved to hear after his confession, *The Lord hath taken away thy sin,* [0573B] and yet, afflicted afterwards with many torments, in escaping he paid off the guilt of the fault which he had committed. So we are absolved by the wave of salvation from the fault of the first parent, but even when absolved we still die carnally, because God cuts away our offences, either through ourselves or through himself, even when he remits them. For he takes pains to wipe away from his elect by temporal affliction the stains of iniquities, which he does not will to see in them for ever.

VERS. 27.-- *And Joab sent messengers,* etc. [n: (RAB.)] This victory of David, which Joab began, etc., *as far as* and in the Gospel it is said, *that many shall come from the East and from the West, and shall sit down with Abraham, Isaac and Jacob in the kingdom of heaven [n: (Matth. VIII)]*.

*The city of waters,* etc. Because of the abundance of water which was there, or, as some say, of peoples.

[0573C]VERS. 30.-- *And he took,* etc. [n: (RAB.)] In Paralipomenon it is thus read: *David took the crown of Melchon from his head, and found in it a talent weight of gold, and most precious gems. And he made himself a diadem thereof [n: (I Par. XX)]*. For Melchon is not a proper name, but is interpreted *their king.* Melchon, as the Hebrews will have it, is an idol of the Ammonites, whose diadem of gold and gems David is said to have melted down and purified according to the law, and to have made himself a diadem.

## CHAPTER XIII.

VERS. 6.-- *Little broths.* It is what is fit for supping up.

VERS. 14.-- *He forced her.* [n: (RAB.)] The incest of Amnon, the elder son of David, upon his sister Thamar, and the parricide [0573D] of Absalon upon his brother Amnon, warns us that we should always act warily, lest vices lord it over us; and lest the prince of sin (who promises a false peace to those in peril) find us unready and butcher us unawares. For Absalon is interpreted *father of peace* or *the father's peace,* Amnon *giving,* Thamar *bitterness.* For he who gives his members to lust, and serves iniquity unto iniquity, falls into the bitterness of sin, although the enemy shows himself as it were a father of peace, and promises prosperous things for such deeds. For it is needful that we return quickly to penance, lest perchance the devil conspire through the malignant spirits unto our slaying, and hand us over to everlasting death.

VERS. 15.-- *And he hated her,* etc. Let us too [0574A] hold in hatred the crime committed, more than we had loved it before the committing, and for this cause we shall the more quickly obtain pardon, if only we do not offend anew in another vice, as Amnon did: who, because after the incest he did not avoid drunkenness, for this cause did not escape death.

VERS. 37.-- *Tholomai.* He was the father of Maacha the mother of Absalom, whom the Hebrews say David took in battle, and, her hair and her nails being cut off according to the law, joined to himself as a wife, and begot of her Thamar and Absalom.

VERS. 39.-- *And he ceased.* In the Hebrew, *the king ceased to go out after Absalom.* For it is related that David wished to go out after Absalom, that he might call him back, but thinking that as often as he saw him he would bring back to memory the death of Amnon, he ceased to go out.

## CHAPTER XIV.

[0574B]

VERS. 6.-- *And thy handmaid,* etc. [n: (HIERON.)] The Hebrews say that this woman truly had two sons, and that they strove for the inheritance, and that the one was slain by the other; yet the woman set herself in the person of David: and the sons in the person of Amnon and Absalom: but the kindred which rises up against the son, in the person of the other sons of David.

VERS. 9.-- *Upon me, my lord.* [n: (ID.)] As though she said: because the one has risen up against the other, let the iniquity be upon me, if indeed it must be; but let there be none upon thee, because thou art without fault, and as I am without fault if one son of mine has been killed by the other, so also art thou, if Absalom killed Amnon who was worthy of death.

## CHAPTER XV.

[0574C]VERS. 1.-- *Therefore after.* For two years he remained in Hierusalem and did not see the king, in the third he was brought in before the king, in the fourth he made himself chariots and horsemen: and when that was done he drove out his father from the kingdom. Nor was his father cast out of the kingdom for the seduction and the slaying of the priests, but for adultery and murder, Nathan foretelling all.

VERS. 7.-- *But after forty years. [n: (HIERON., quaest. in Reg., tom. III.)]* The fortieth year was passing since Saul overthrew the city Nobe, etc., *as far as* Isaac and Jacob.

VERS. 24.-- *And they set down the ark,* etc. That God might be consulted through Abiathar the priest, whither David should go.

VERS. 25.-- *Sadoc.* The just man bears the person [0574D] of the saints, who at the time of the Lord's passion departed indeed in body, but were not separated in love.

VERS. 32.-- *Chusai.* The friend of David. Chusai is interpreted *hastening,* who, returning to Jerusalem, scattered the counsel of Achitophel, signifies the hidden disciples of the Lord from among the Jews, Nicodemus, Joseph and the like.

## CHAPTER XVI.

VERS. 9, 10.-- *What is it to me?* Abisai alone had said: *I will go and cut off.* And David answered Abisai and Joab: *What is it to me?* Do you wish to kill this man as you killed Abner?

*Let him alone. [n: (GREG. lib. XXX Moral., cap. 9.)]* He who, [0575A] pressed by the insults of words, cannot or is not able to keep the virtue of patience, etc., *as far as* by whose intervention, God being judge, a heavier punishment is turned aside.

VERS. 13.-- *But Semei.* [n: (RAB.)] This is Nabath the father of Jeroboam according to the Hebrews, who is called the son of Jemini, and in zeal for the house of Saul curses David. But the name of his grandfather was Jemini. This same Semei came of the tribe of Ephraim the son of Joseph, whence he says to David: *I came the first this day of all the tribe of Joseph.* [var: Vulg. 2 Reg. 19:20 *de omni domo Joseph*, "of all the house of Joseph"] But Semei, as is read above, was of the kindred of Saul. And Saul was of Benjamin. In Esdras Semei is read to be the son of Cis, because he was called both Cis and Gera, his father is here read to be the son of Jemini, that is, of Benjamin; but he is said to have come the first of the tribe of Joseph, because he dwelt in the tribe [0575B] of Joseph.

VERS. 15.-- *Achitophel.* [n: (RAB.)] He is interpreted *the ruin of a brother.* Judas, working the ruin of Christ, gave counsel to the Jews against Christ, each of the two perished by hanging.

## CHAPTER XVII.

VERS. 10.-- *And the most valiant.* [n: (HIERON.)] In the Hebrew: *The most valiant himself, whose heart is as a lion, shall be loosed with fear,* understand "not", that most valiant one is understood to be David. Whence: *For he knoweth.*

[n: (ISID. in lib. I Reg.)] According to the allegory it behoves us to consider, etc., *as far as* from whose face Christ fled when he forsook her and passed over to the Gentiles.

VERS. 14.-- *Absalom.* Others take Absalom to be Judas the traitor, whom Christ bore with as though he were ignorant of his [0575C] thoughts, and shared the banquet with him, in which he committed to the disciples the figure of his body and blood. But in the very betrayal he received a kiss from him, therefore Absalom is called *the peace of peace,* because the father had a peace which that man had not.

*Achitophel.* [n: (RAB.)] Who, departing from David, etc., *as far as* just as Achitophel perished by hanging in his own house, who in another's house lay in wait for the life of David. *For he that diggeth a pit falleth into it. And the wicked shall be taken in their own snares [n: (Prov. XI; XXV)]*.

*Chusai.* [n: (ID.)] The Arachite, the old friend of David, etc., *as far as* that they may be converted by the occasion of benefits.

[n: (ID.)] But that Jonathan, who is interpreted *the dove's house,* and Achimaas his brother, appointed to search out the deed of Absalom and to report it to David, [0575D] fleeing from Absalom, etc., *as far as* and men, being protected, are freed from the persecution of the enemy.

## CHAPTER XVIII.

VERS. 9.-- *And it happened that Absalom, sitting on a mule, met the servants of David.* [n: (RAB.)] Absalom, fleeing on a mule, was hanged in an oak by the hair of his head, etc., *as far as* they pass over into the dispersion of the nations, and they themselves lost the sovereignty and the people alike.

## CHAPTER XIX.

VERS. 22.-- *What is it to me.* David feared that, if Semei were killed, the rest who had in like manner offended the king would be unwilling to make him king over themselves.

VERS. 24.-- *Unwashed.* In the Hebrew, *unstained.* For Miphiboseth had made himself wooden feet according to the Hebrew, [0576A] which he used in place of his natural ones: for he was lame.

VERS. 29.-- *Thou and Siba.* [n: (HIERON., quaest. Hebr. in Reg. )] In the Hebrew: *I said, Thou and Siba divide the field.* Which David, unmindful of the covenant and the oath, etc., *as far as* he uttered words, turning them aside, against the Most High.

VERS. 37.-- *And there is.* But it is in the Hebrew: *Behold thy servant* is read in Hebrew *Chime han Chanaan,* Chanaan is interpreted *sighing;* as long as he was with his father he was called sighing: but after he passed over to the teaching of David, he was called not Chanaan but Chamaan, that is, faithful, etc., *as far as: Ephraim and Manasses shall be to me as Ruben and Simeon.* And so the great Moses and Josue his successor [0576B] assigned to them a double lot.

## CHAPTER XX.

VERS. 9.-- *And he took hold,* etc. To hold the chin with the right hand is as it were to flatter out of kindness. But he sends his left hand to the sword, who secretly strikes out of malice.

VERS. 19.-- *Am not I.* [n: (RAB.)] This is the word of the law, in which it is commanded that the children of Israel, when they have entered the land of Chanaan, should first offer peace, and should make tributary those who receive the peace; but should destroy those who do not receive it: therefore the wise woman is said to have cried out *Am not I.* As though: Why dost thou destroy this city before thou offer peace according to the law? why dost thou not keep for the Israelites the law which of old was kept for strangers.

VERS. 22.-- *Who cast forth the severed head.* [n: (ID.)] The return of the people [0576C] to David after the killing of Absalon, etc., *as far as* that is, it returned to Christ the Son of God

## CHAPTER XXI.

VERS. 1.-- *There was.* [n: (RAB.)] A famine came in Israel because of the Gabaonites, etc., *as far as* lest by wickedly suggesting they corrupt their life any further.

VERS. 8.-- *The king therefore took two.* Who with Doeg the Idumaean, being still boys, killed the priests and the Gabaonites, that is, Armoni and Miphiboseth

*The sons of Michol the daughter,* etc. Whom, that is, Michol, the wife of David, who is also called Egla, adopted to herself among her sons, whom Merob her sister bore of the son of Berzellai.

VERS. 18.-- *Gob.* Which is interpreted *a pit,* because as one is cast into a pit of lions, so David cast himself [0576D] against Goliath.

VERS. 19, 20.-- *The third.* [n: (RAB.)] Josephus speaks thus of the third battle, etc., *as far as* whether he called him Adeodatus or any other man whatsoever, is uncertain.

*The fourth,* Goliath is repeated, which David did first in the time of Saul. For in Paralipomenon he is not read to have fought principally against the Philisthaeans except a third time.

[n: (RAB.)] The four wars of David and of his servants, etc., *as far as* whence: *Vain is the salvation of men. Through God we shall do mightily, and he bringeth to nothing them that afflict us [n: (Psal. CVII)]*.

*Bethlehemites,* etc. Because Noemi and Ruth, of whom he was sprung, returned to Bethlehem in the time of plenty, [0577A] and because Ruth became known by reason of bread, that place was called the House of bread. Or because Noemi, returning thither with her daughter-in-law, obtained abundance of bread in the house of Booz.

## CHAPTER XXII.

VERS. 1.-- *He spoke,* etc. [n: (RAB.)] The seventeenth psalm alone is found in the books of Kings, etc., *as far as* and with great exultation the gifts granted by the Godhead are praised.

## CHAPTER XXIII.

VERS. 1.-- *These however are.* [n: (HIERON.)] They are the last, because after the psalter and the other measures he is said to have composed this measure, in which he says: *David the son of Isai said: The man said, for whom a ladder was set up unto the Christ [0577B] of the God of Jacob.* [var: Vulg. 2 Reg. 23:1 *cui constitutum est de christo Dei Jacob*, "to whom it was appointed concerning the Christ of the God of Jacob"]

[n: (RAB.)] Because they signify the last praise of confession, which, the enemy being overcome and the victory of death accomplished, the saints shall sing for ever.

*Excellent.* Because he prophesied most brilliantly of the Christ of God and of his incarnation and the redemption of the human race.

VERS. 3.-- *In the fear.* He who exercises dominion over his subjects in the fear of God brings forth works of light illumined by the sun of justice, and nothing dark remains in them, but, watered by the shower of heavenly grace, living in the flesh he brings forth the shoots of the virtues as fruit.

VERS. 5.-- *Nor is there.* [n: (RAB.)] He who meditates in the law of the Lord day and night becomes like a tree which, planted beside the waters, gives its fruit in its own [0577C] time, and whatsoever he shall do shall prosper.

VERS. 7.-- *And if any man.* He, that is, who, communicating in the sins of others because of the hardness of his heart, is pressed down by the weight of iniquities, and is pierced through with the darts of sins, and his works, worthy of eternal fires, shall be brought to nothing.

VERS. 8.-- *These are the names.* [n: (ISID.)] A catalogue of valiant men is woven in the figure of the saints, who, although they advance in the loftiness of the virtues, yet do not reach unto the excellence of the divine Trinity. For this is what is written: Unto the first three he came not. For who among the clouds shall be equal to the Lord among the sons of God?

*Of the valiant.* Of these valiant men Josephus says: The first of all was Eusebius the son of Achimaea, who, frequently breaking into the battle-line [0577D] of the enemy, did not cease until he had killed nine hundred. After him was Eleazar the son of Dodo, who had been with the king in Sarpha. He alone stood fast when the Israelites feared the army of the Philisthines and were fleeing, and killed many, so that with the blood of the slain his sword clave to his right hand. But the Israelites, seeing the Palestines turned to flight, came down from the mountains and pursued them, and a famous victory came to the Israelites. The third was Semaeias the son of Heli, who, in the place of the jawbone, when the Hebrews were fleeing, alone bore the armies of the Palestines, laying some low and turning others to flight.

*He himself.* [n: (RAB.)] The rod from the root of Jesse brought forth a flower without nuptial work, who, from one man bearing the type of the nations, [0578A] by one onset, that is, by the command of a word, drove out a legion of demons.

*The most tender little worm of the wood.* [n: (ID.)] The warlike and modest valour of the man is signified, etc., *as far as* the fortitude in the slaying of eight hundred.

VERS. 11.-- *Semma the son.* Hearing.

*Age of,* etc. Meditating or speaking.

*Arari.* Mountainous, who bears the person of Christ or of his preachers.

VERS. 12.-- *He stood.* [n: (RAB.)] Christ, standing with the Holy Spirit in the field of the Church, protects the weak as barley, or rather he defends with the sword of the mouth the modesty of chastity, as though gleaners, against the incontinent, against luxury.

VERS. 13.-- *Three had gone down.* The three valiant men named [0578B] above, and Jesboam the son of Achamoni, whom Josephus names Eusebius the son of Achimea. And Eleazar the son of Ahohi, whom he says to be the son of Dodo, and Semma the son of Age, whom he calls Semeias the son of Heli. But the Hebrews think that those three were Abisai the son of Sarvia, and Sobochai the Usathite, and Jonathan the son of Sammaa the brother of David, who were mentioned above in the battles of the Philisthines. With which opinion that which follows seems to agree: *Abisai also the brother of Joab the son of Sarvia,* etc. For hence it appears that Abisai was chief and named among the three that follow.

[n: (GREG.)] It is to be considered that he who has committed unlawful things should abstain even from certain lawful things, that thereby he may make satisfaction to his Creator, that he who has committed forbidden things should cut off from himself even things allowed, and should reprehend himself in [0578C] the least things, whom he remembers to have sinned in the greatest. The law of the Old Testament forbids another man's wife to be coveted: but it does not penally forbid that brave things be commanded to soldiers by a king, or that he desire water. But David coveted another man's wife and took her away, and worthy stripes followed upon his fault, and the evil which he committed he corrected by the laments of penance. And when long afterwards he sat over against the squadrons of the enemy, he desired water out of their cistern; and his chosen soldiers, breaking in among the troops of the enemy, brought back unhurt the water which he had desired. But the man, taught by scourges, at once reprehended himself for having desired water at the peril of his soldiers, and pouring it out to the Lord he offered it in libation. For the water poured out was turned into a sacrifice of the Lord, because he slew the fault of concupiscence by [0578D] the penance of his own self-reproof. He therefore who did not fear to covet another man's wife, afterwards was terrified even because he had coveted water.

VERS. 16.-- *But he offered it in libation.* He gave his soldiers an example of fortitude and constancy, overcoming nature so that being thirsty he did not drink, that the army might learn to endure thirst.

But mystically he did not thirst for the water, but he foresaw Christ who was to be born in Bethlehem of a virgin: for whose laver and blood he thirsted. Therefore he did not drink the water, but poured it out. For he thirsted for the eternal fountain which is not sought at the peril of others, but washes away the perils of others.

VERS. 19.-- *The first three.* They will have them understood to be wisdom, humility and fortitude, for David [0579A] sat most wise: he himself was the little worm of the wood, that is, humble, and he killed eight hundred as one valiant; unto these three virtues none of David's valiant men attained.

VERS. 20.-- *And Bana.* Who was master *of Capseel,* that is, of the congregation of God in Cerethi and Pheleti, who are interpreted *killing* and *making alive. He himself slew* those whom Paralipomenon names the two Ariel of Moab. These men therefore were most valiant in the kingdom of Moab, whence they are also called lions. For Ariel is interpreted *the lion of God.*

*In the midst.* Josephus here says more openly what it was, namely, a cistern exceeding deep, which in the time of winter was levelled up with a heap of snow. Into this a lion fell unknowing, and, shut in, cried out with a great roaring. But Banaias, who came with the others to the sight, leapt down into the cistern [0579B] and killed the lion. Banaias, who is interpreted *the Lord is builder,* signifies Christ, who builds the Church. Whence Paul: *You are God's building.* He, in the time of snow and cold, that is, when the grace of Christ shone forth upon the world, and the cold of charity chilled men, killed the lion, that is, the devil. But the Hebrew understands this lion to be Moab, who was slain in the midst of the cistern, that is, in the house of the Lord, where he held the horns of the altar. But the altar is called a cistern, because as the water of a cistern washes and cleanses, so the sanctuary of the Lord purges sins. In the days of snow, because he expiated sin by death. Whence: *Thou shalt wash me,* which was fulfilled in the midst of the cistern; *and I shall be made whiter than snow,* which was fulfilled in that he says *in the days of snow.*

[0579C]VERS. 21.-- *An Egyptian man.* That is, an imitator of the Egyptian who blasphemed God, whom Moses killed at the Lord's bidding, for that man blasphemed God, this man a prophet and a king.

*Worthy.* For he was looked upon as one who, if he went out of Jerusalem, would be killed.

*A spear.* The law of God, on which if he had meditated, remaining in Jerusalem, he would not have perished, but because he despised the king's command, Banaias came down to him with a rod, that is, in the uprightness of justice, and wrested away the spear which he was not holding rightly.

VERS. 23.-- *Who were.* It had moved no one that in the sum not thirty but thirty-seven are read. For thirty and seven are read in this manner. Seven, that is, these valiant men: David, who is called Adeodatus, [0579D] Abisai, Sobochai, Jonathan, Eleazar, Semmaa the son of Agge of Arari, and Banaias, behold, seven. And the thirty are these, Asael, Eleanam and the rest.

VERS. 39.-- *Urias.* He is put last for that which follows: *And the fury of the Lord added,* etc. For vengeance had already been taken upon David and upon his house, but not upon the people, who either did not withstand David or consented.

## CHAPTER XXIV.

[n: (GREG., lib. XXV Moral., cap. 14.)] According to the qualities [0580A] of the subjects, etc., *as far as* that, as the deeds of the masters displease, so the mind of the subjects may not withdraw from reverence for the mastership.

[n: (HIERON.)] It is to be noted that in Paralipomenon it is read: A thousand thousand a hundred thousand of Israel, and of Juda forty seventy thousand, [var: Vulg. 1 Par. 21:5 *quadringenta septuaginta millia*, "four hundred and seventy thousand"] whom it is to be understood that Joab numbered, but that he was unwilling to show any but as many as are written in the book of Samuel.

VERS. 10.-- *But his heart smote him,* etc. [n: (AMBR., lib. de Poen., cap. 9.)] He betook himself to the greater punishment that he might be able to call forth clemency. For the rigour of justice is softened, etc., *as far as* and the shaking poured forth from heaven upon the people might rest.

VERS. 11.-- *The word of the Lord.* [n: (RAB.)] In Exodus it is written, etc., *as far as* there were consumed seventy [0580B] thousand.

VERS. 13.-- *Either.* And it seems that they who are not fed with the bread of the word of God through the grace of the sevenfold Spirit endure famine for seven years, and they who have not been regenerated in the name of the Trinity are not strong enough to withstand the enemies, that is, the demons; but the unbelieving die of the pestilence of impiety.

VERS. 16.-- *And there was.* [n: (RAB.)] In Paralipomenon also it is written: *Now the angel of the Lord stood by the threshing floor of Ornan the Jebusite. And David, lifting up his eyes, saw the angel of the Lord between heaven and earth, with a drawn sword in his hand, and turned against Jerusalem. And they fell, both he and the elders, clothed in haircloth, prostrate on the ground, beside the threshing floor.* The threshing floor of Areuna is the Church of the Gentiles, in which, after [0580C] the true David raised up the altar of faith, the death of impiety at once gave way. This threshing floor David bought for fifty sicles: because Christ, through the grace of the sevenfold Spirit, all offences being let go, sanctified the Gentile world into an everlasting house for himself.

VERS. 18.-- *Areuna.* [n: (ID.)] It is interpreted a threshing floor: but Ornan, *a light to us.* Rightly therefore David, wishing to appease the Lord, is bidden to set up an altar in the threshing floor of Areuna, or of Orna, because God is not otherwise appeased by man, unless in the threshing floor of the heart, through the light of right faith and of true love, he set up the altar of humility, in which he may offer the sacrifice of oblation and of praise, whence: *The sacrifice of praise shall glorify me,* etc. [n: (Psal. XLIX)]. *A sacrifice to God is an afflicted spirit,* etc. [n: (Ibid. L)]. The threshing floor of Areuna, or of Orna, is Jerusalem itself.

[0580D]VERS. 25.-- *And he offered holocausts.* Hence in Paralipomenon the tabernacle which Moses had made in the desert and the altar of holocausts were at that season in the high place of Gabaon, and David was not strong enough to go to the altar, to beseech the Lord. For he had been terrified with exceeding fear, seeing the sword of the angel of the Lord. And David said: *This is the house of God,* etc. In this place, according to the Hebrews, Abraham wished to offer his son, when a ram suddenly appeared: which he took and offered instead of his son.