The Second Apology by Saint Ambrose, Bishop of Milan, for the Prophet David.
Latin Text from public domain Migne Editors, Patrologiae Cursus Completus.
Translated into English using ChatGPT.
Table of Contents
Chapter I.
I have found that some people may be offended because David committed adultery, and Christ forgave the adulteress who was presented to him; especially because the same prophet revealed his own sin. But, it is shown that while David erred, it is impossible for Christ to err; therefore, those who detract from the power or providence of God should be rejected.
Perhaps the title of the psalm may have offended many of you, which you heard being read, that it came to David through the prophet Nathan, when he went to Bathsheba. And it could also have caused no small amount of scruple for those who are ignorant of the reading of the Gospel (John 8:11), in which you observed the adulterous woman being presented to Christ and then being dismissed without condemnation. For surely if someone receives these things with idle ears, they fall into the temptation of error, when they read of a holy man committing adultery and the absolution of the adulteress; by an example almost both human and divine, that both a man might think that adultery should be committed and God would judge that adultery should not be condemned. Therefore, prepare yourself for either the path of repentance or the path of desire.
Moreover, there is this, which seems to add fuel to the flames of youthful lust: that he did not blush for his adultery, did not hide it, but proclaimed it in a certain divine song. So, was Saint David so shameless, so thoughtless, that he himself sang his own disgrace? Especially since he himself, in another psalm that has been passed down to today, said: How long, O Lord, how long will sinners boast, how long will sinners glory? (Psalm 93:3) He prohibits others from boasting about sin, and yet he himself also boasts with sacred song. So how do we distinguish these things?
Furthermore, even if David erred petulantly, did Christ also err, so that we may think He did not have a right judgment? Well then, David prophetically spoke today to them saying: Understand, foolish ones, and fools, finally understand (Same source, 8). For how could Christ have erred? It is not permissible for this to come into our understanding. He who planted the ear, does He not hear? Or He who formed the eye, does He not consider? He who corrects the nations, will He not rebuke? He who teaches humanity knowledge (Same source, 9 and 10)? Therefore, did Christ not know how to question guilt and hear a just accusation? Could Christ approve of insolence? Did Christ, who rebukes the nations, not think that an adulteress should be accused? Did Christ, who knows the innermost thoughts of each person and teaches the knowledge of the Law, could He be deceived by error or judge contrary to the sequence of the Law? And how did He Himself say: 'I have not come to abolish the Law, but to fulfill it' (Matthew 5:17)? Could Christ, who condemns hidden things, conceal public things? Can Christ, who made time, not know the times? He who knows the vain thoughts of men, does he not also know the sinful ones?
4. And therefore it is enough for those who cannot deny the creator, yet deny the power of the creator: those who confess wisdom, assert foolishness by objecting his lack of foreknowledge. We could speak more extensively on this matter, but it seems that another treatise is proposed to us. And although the series of readings has taken different courses, they all progress towards the same assertion, especially the title of the psalm and the Gospel reading. But although one assertion is appropriate, nevertheless there should be order in the sequence of readings; and for this reason it seems that the discussion of the title of the psalm should come first.
Caput II.
The author writes that the purpose and argument of this work are not easy to judge. Then he explains in what order and before whom he will defend the cause of David, who is accused of erring.
The story is set, which involves adultery and murder. For we find it written in the book of Kings (2 Kings 11:2 et seq.); because when King David was walking in his house, he saw Bathsheba, Uriah's wife, bathing and immediately fell in love with her, and ordered her to be brought to him. Then, as the Scripture says, he ordered her innocent husband to be exposed to the fiercest warriors, to be crushed by hostile force. These things happened and are not denied, so how are they defended? The Gospel reading (John 8:11) rightly admonishes that even when a secret sin is revealed, judgment should be left to the judge. And let everyone remember their own condition and merit. Often, in passing judgment, the greater sin is the judgment itself, rather than the sin on which judgment is passed. For if some wise people of the world prescribe caution in judging, so that the punishment is not greater than the offense, and if this is followed, it seems even more necessary that each person, who is about to judge another, first judge themselves, and not condemn lesser mistakes in others when they themselves have committed greater ones. Who are you, then, who judge David, the holy man? I speak as a Gentile, I speak as a Jew, I speak as a Christian; and therefore it seems to me that the treatise must be divided into three parts, one against the Gentiles, another against the Jews, a third among Christians.
Caput III.
He warns the Gentiles not to look upon David, who was not so much wandering as repenting, because just as that is common to men, so this is rare in kings. Then he declares how inclined he is to be overcome by lust, and confirms it by citing examples of holy men.
6. The first argument against the Gentiles, therefore, that they are accustomed to object, is this: Behold how Christians follow innocence, prefer faith, venerate religion, teach chastity, whose leaders are reported to have committed homicides and adulteries. David himself, of whose lineage, as you say, Christ chose to be born, celebrated his own homicides and adulteries. And what sort of disciples can those be, whose leaders are such?
7. So what then? Do we deny the fact or reject the teacher? Neither of these. But let one who objects to the appearance consider the community. The appearance of the fact is the community of nature. Therefore, it is not surprising that the species is contained within the generality. For I acknowledge that David was a man, and there is nothing surprising about that. I acknowledge the commonality that man should sin. For it is not a new weakness of the human condition, and it seems more surprising if a man is devoid of sin than if he is affected by some sin. Therefore, the holy David sinned, there is no doubt about it. He committed adultery, devised murder, and executed it. He sinned as kings often do, but he repented and wept, which kings do not often do. He begged for forgiveness, not as one with power, but as one aware of his weakness. He prostrated himself on the ground and covered himself in sackcloth, forgetting his position of authority and remembering his guilt.
8. Whom could you find for me, a man of this kind, who, being in power, does not love his own sins, preach blame, defend crimes; who believes that what is not proper for him is not lawful; who binds himself with his own laws; and who acknowledges that what is not allowed by justice, is not allowed by power? For power does not dissolve justice, but justice dissolves power; nor is the king exempt from the laws, rather he sets the laws free by his own example. Is it possible for someone who judges others to be free from their own judgment and to accept it in themselves, which also binds others?
9. Therefore, David is an even greater wonder because he conquered power instead of love. Chastity is sometimes attributed to the body, and frequently to error; power is subject to God; and it is easier for someone to restrain themselves in love than to control themselves in power. Therefore, you do not forgive what is lesser, in which you admire greater things. For human nature is slippery and inclined to sin in all people; the slippery license of power and the offering of ability are also slippery in good morals. For the anger of a lion is not separate from the wrath of a king; but he who provokes and mixes with it, sins against his own soul. Therefore, let no one provoke authority, lest the soul, entangled in bodily inconsistencies, is not able to free itself from vice. Thus, it is not surprising that even David fell in appearance of power; but it is much more admirable that he is recalled through the contemplation of faith.
Therefore, you see that this secular power frequently profits nothing, and often harms; for often the outcome of faults is in the authority of power. Therefore, whoever you are, do not presume about the power and ability; for the king's heart is in the hand of the Lord. Do not be flattered by the subjection of the people; for the king will not be saved by the multitude of his virtue, nor will he be safe in the multitude of his virtue. For it is not in the heights of the roofs of the tabernacles, and in the precious summit of the roofs, but it is pleasing to the Lord above those who fear Him, and those who hope in His mercy.
Therefore, we see that power has a slippery ability towards vices, although I would not necessarily say that it is always corrupt; since we read that David, with his royal power, elevated divine worship, and Solomon consecrated the temple to God.
12. Now, what we have touched upon, we assert, is the power of command, the incentive to sin, and let us continue according to the sequence of history. David would not have violated the right of another's marriage bed and the covenant of marriage, unless he had seen a naked and bathing woman in the inner parts of his house. And therefore it is well written: Do not gaze at the beauty of a woman, and do not desire a woman (Eccl. II, 5, 28). It is said elsewhere: Beware of every irreverent eye (Eccl. XXVI, 14). Do not boast about the virtue of your self-control. For the fornication of a woman is recognized in the haughtiness of her eyes and in her eyelids (Ibid, 12); therefore, flee the cause of sin first. No one is strong for a long time. It is said not only to someone fragile, but to every person: Do not let the desire of beauty conquer you (Prov. VI, 25); if you do not want to be conquered, do not engage in sins, so that vices may not be crowned upon you; do not let yourself be captured by the eyes, do not let yourself be carried away by the eyelids (Ibid). A woman may seem worthless to you in terms of price, but strong in terms of vice; for a woman captures the precious souls of men (Ibid.).
13. Therefore, it is difficult for anyone to escape unscathed from the allurements of desire. Not only is this my opinion, but it is also considered impossible in the Proverbs of the holy Solomon, who says by way of example: 'Can one hold fire against his chest without burning his clothes? Can one walk on hot coals without scorching his feet?' (Proverbs 6:27-28) So be cautious and do not ignite the fire of desire and love within the depths of your mind; lest the spiritual garment be consumed by that fire and you lose the eternity of resurrection. Indeed, the trace of your mind will be scorched if you consider that you should advance through the torches of lust. For the one who is burning in the heart, is consumed by the body.
14. Therefore, in every way the encounter with a lascivious woman must be avoided. And for that reason, acquire prudent discipline for yourself, he says, so that it may guard you from another man's wife and a harlot (Prov. VII, 5); lest the snares of her lips hold you bound, and she envelops you in the curls of error. And thus, the prophet taught you from where you should beware of the prostitute (Ibid., 6), so that you may avoid her entrance from the window. For she enters into her own home from the window. His window is an eye: and therefore beware of every irreverent eye, lest love enter through the window, lust penetrate. For indeed a promiscuous woman illicitly loves with her sight; and unless you restrain the lascivious gaze of the mind and soul, death enters through the window. It is not a lazy impertinence of a prostitute, not a useless wantonness, which makes the hearts of young men fly; so that they are unable to hold the constancy of their own mind, and are carried away here and there with fervent love. Beware of such a woman, who does not rest her feet, wanders outside, lies in wait in corners, blinds with her eyes, speaks unlawfully, weaves her bed with deceit, and spreads Egyptian carpets; for she seeks not divine contemplation, but rather worldly seduction: she rightly calls her husband absent, because every adulteress cannot have Christ present.
You see, therefore, by what things even the hearts of the saints are captivated; and so do not be surprised if even the holy David was captivated. Indeed, he was a great man, and one who conquered the giant Goliath not only with his body but also with his faithful weapons, but I wish he had conquered himself, I wish he could have defeated and overcome his inner adversary as he struck down that external adversary! The battle of the one within is more severe than that of the one who fights outside.