Latin Fathers, and be repeated by later transitional and mediaeval commentators.
"The names themselves when interpreted indicate what this deed prefigured. David is interpreted 'Strong of hand' or 'Desirable.' And what is stronger than that Lion of the tribe of Judah that overcame the world? and what is more desirable than him of whom the prophet says: 'The desired of all nations shall come' (Hag. ii. 7)? Bathsheba means 'well of satiety,' or 'seventh well.' Whichever of these interpretations we adopt will suit. For in Canticles the Bride who is the Church is called a well of living water (Cant. iv. 15); and to this well the name of the seventh number is joined in the sense of Holy Spirit; and this because of Pentecost (the fiftieth), the day on which the Holy Spirit came. For that same festival is of the weeks (de septimanis constare) as the Book of Tobit testifies. Then to forty-nine, which is seven times seven, one is added, whereby unity is commended. By this spiritual, that is 'Seven-natured' (septenario) gift the Church is made a well of satiety; because there is made in her a well of living water springing up unto everlasting life, which whoso has shall never thirst (John iv. 14). Uriah, indeed, who had been her husband, what but devil does his name signify? In whose vilest wedlock all those were bound whom the grace of God sets free, that the Church without spot or wrinkle may be married to her own Saviour. For Uriah is interpreted, 'My light of God'; and Hittite means 'cut off,' or he who does not stand in truth, but by the guilt of pride is cut off from the supernal light which he had from God; or it means, he who in falling away from his true strength which was lost, nevertheless fashioneth himself into an angel of light (2 Cor. xi. 14), daring to say: 'My light is of God.' Therefore this David gravely and wickedly sinned; and God rebuked his crime through the prophet with a threat; and he himself washed it away by repenting. Yet likewise He, the desired of all nations, was enamoured of the Church bathing upon the roof, that is cleansing herself from the filth of the world, and in spiritual contemplation surmounting and trampling on her house of clay; and knowledge of her having been had at their first meeting, He afterwards killed the devil, apart from her, and joined her to himself in perpetual marriage. Therefore we hate the sin but will not quench the prophecy. Let us love that (illum) David, who is so greatly to be loved, who through mercy freed us from the devil; and let us also love that (istum) David who by the humility of penitence healed in himself so deep a wound of sin."[1]
- ↑ Contra Faustum, xxii. 87. St. Ambrose, in his Apologia Prophetae David, cap. iii. (Migne 14, col. 857), written some years before Augustine's treatise
