Text -- 2 Samuel 12:5-31 (NET)

12:5 Then David became very angry at this man. He said to Nathan, “As surely as the Lord lives, the man who did this deserves to die! 12:6 Because he committed this cold-hearted crime, he must pay for the lamb four times over!” 12:7 Nathan said to David, “You are that man! This is what the Lord God of Israel says: ‘I chose you to be king over Israel and I rescued you from the hand of Saul. 12:8 I gave you your master’s house, and put your master’s wives into your arms. I also gave you the house of Israel and Judah. And if all that somehow seems insignificant, I would have given you so much more as well! 12:9 Why have you shown contempt for the word of the Lord by doing evil in my sight? You have struck down Uriah the Hittite with the sword and you have taken his wife as your own! You have killed him with the sword of the Ammonites. 12:10 So now the sword will never depart from your house. For you have despised me by taking the wife of Uriah the Hittite as your own!’ 12:11 This is what the Lord says: ‘I am about to bring disaster on you from inside your own household! Right before your eyes I will take your wives and hand them over to your companion. He will have sexual relations with your wives in broad daylight! 12:12 Although you have acted in secret, I will do this thing before all Israel, and in broad daylight.’” 12:13 Then David exclaimed to Nathan, “I have sinned against the Lord!” Nathan replied to David, “Yes, and the Lord has forgiven your sin. You are not going to die. 12:14 Nonetheless, because you have treated the Lord with such contempt in this matter, the son who has been born to you will certainly die.” 12:15 Then Nathan went to his home. The Lord struck the child that Uriah’s wife had borne to David, and the child became very ill. 12:16 Then David prayed to God for the child and fasted. He would even go and spend the night lying on the ground. 12:17 The elders of his house stood over him and tried to lift him from the ground, but he was unwilling, and refused to eat food with them. 12:18 On the seventh day the child died. But the servants of David were afraid to inform him that the child had died, for they said, “While the child was still alive he would not listen to us when we spoke to him. How can we tell him that the child is dead? He will do himself harm!” 12:19 When David saw that his servants were whispering to one another, he realized that the child was dead. So David asked his servants, “Is the child dead?” They replied, “Yes, he’s dead.” 12:20 So David got up from the ground, bathed, put on oil, and changed his clothes. He went to the house of the Lord and worshiped. Then, when he entered his palace, he requested that food be brought to him, and he ate. 12:21 His servants said to him, “What is this that you have done? While the child was still alive, you fasted and wept. Once the child was dead you got up and ate food!” 12:22 He replied, “While the child was still alive, I fasted and wept because I thought, ‘Perhaps the Lord will show pity and the child will live. 12:23 But now he is dead. Why should I fast? Am I able to bring him back? I will go to him, but he cannot return to me!’” 12:24 So David comforted his wife Bathsheba. He went to her and had marital relations with her. She gave birth to a son, and David named him Solomon. Now the Lord loved the child 12:25 and sent word through Nathan the prophet that he should be named Jedidiah for the Lord’s sake.

David’s Forces Defeat the Ammonites

12:26 So Joab fought against Rabbah of the Ammonites and captured the royal city. 12:27 Joab then sent messengers to David, saying, “I have fought against Rabbah and have captured the water supply of the city. 12:28 So now assemble the rest of the army and besiege the city and capture it. Otherwise I will capture the city and it will be named for me.” 12:29 So David assembled all the army and went to Rabbah and fought against it and captured it. 12:30 He took the crown of their king from his head– it was gold, weighed about seventy-five pounds, and held a precious stone– and it was placed on David’s head. He also took from the city a great deal of plunder. 12:31 He removed the people who were in it and made them do hard labor with saws, iron picks, and iron axes, putting them to work at the brick kiln. This was his policy with all the Ammonite cities. Then David and all the army returned to Jerusalem.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Sa 12:5

This seems to be more than the fact deserved, or than he had commission to inflict for it, Exo 22:1. But it is observable, that David now when he was most indulgent to himself, and to his own sin, was most severe and even unjust to others; as appears by this passage, and the following relation, 2Sa 12:31, which was done in the time of David's impenitent continuance in his sin.

Wesley: 2Sa 12:7

Nathan now speaks, not as a petitioner for a poor man, but as an ambassador from the great God.

Wesley: 2Sa 12:9

To marry her whom he had defiled, and whose husband he had slain, was an affront upon the ordinance of marriage, making that not only to palliate, but in a manner to consecrate such villainies. In all this he despised the word of the Lord; (so it is in the Hebrew.) Not only his commandment in general, but the particular word of promise, which God had before sent him by Nathan, that he would build him an house: which sacred promise if he had had a due value for, he would not have polluted his house with lust and blood.

Wesley: 2Sa 12:10

During the residue of thy life.

Wesley: 2Sa 12:11

From thy own children and family.

Wesley: 2Sa 12:11

Openly, so that thou shalt know it as certainly as if thou didst see it, and yet not be able to hinder it.

Wesley: 2Sa 12:11

I shall by my providence, give him power over them.

Wesley: 2Sa 12:11

To one who is very near thee. But God expresseth this darkly, that the accomplishment of it might not be hindered.

Wesley: 2Sa 12:13

How serious this confession was, we may see, Psa. 51:1-19.

Wesley: 2Sa 12:13

That is, so far as concerns thy own life.

Wesley: 2Sa 12:13

As by thy own sentence, 2Sa 12:5, thou dost deserve, and may expect to be done by my immediate stroke.

Wesley: 2Sa 12:16

Supposing the threatening might be conditional, and so the execution of it prevented by prayer.

Wesley: 2Sa 12:16

Into his closet.

Wesley: 2Sa 12:17

The chief officers of his kingdom and household.

Wesley: 2Sa 12:17

This excessive mourning did not proceed simply from the fear of the loss of the child; but from a deep sense of his sin, and the divine displeasure manifested herein.

Wesley: 2Sa 12:18

From the beginning of the distemper.

Wesley: 2Sa 12:20

That is, to the tabernacle, to confess his sin before the Lord, to own his justice in this stroke, to deprecate his just displeasure, to acknowledge God's rich mercy, in sparing his own life; and to offer such sacrifices as were required in such cases.

Wesley: 2Sa 12:23

Seeing fasting and prayer cannot now prevail with God for his life.

Wesley: 2Sa 12:23

Into the state of the dead in which he is, and into heaven, where I doubt not I shall find him.

Wesley: 2Sa 12:24

Who was now much dejected, both for her former sin, and for the loss of the child.

Wesley: 2Sa 12:24

That is, the Lord declared to David, that he loved his son, notwithstanding the just cause David had given to God to alienate his affections from him.

Wesley: 2Sa 12:25

That is, beloved of the Lord.

Wesley: 2Sa 12:25

Either, because of the Lord's love to him, or because the Lord commanded him to do so.

Wesley: 2Sa 12:26

That is, that part of the city where was the king's palace; though now it seems he was retired to a strong fort.

Wesley: 2Sa 12:27

Rabbah was so called because it was encompassed with water.

Wesley: 2Sa 12:28

For having taken one part of the city, he concluded the remaining part of it could not long stand out.

Wesley: 2Sa 12:28

Lest I have the honour of taking it.

Wesley: 2Sa 12:30

Or rather, the price whereof, &c. For the same words both in Hebrew, Greek and Latin, are used, to signify either weight, or price. And the addition of precious stones, which are never valued by the weight of gold, makes this signification most probable. Moreover, the weight might seem too great either for the king of Ammon, or for David to wear it upon his head.

Wesley: 2Sa 12:31

The words are indefinite, and therefore not necessarily to be understood of all the people; but of the men of war, and especially of those who had been the chief actors of that villainous action against David's ambassadors, and of the dreadful war ensuing upon it; for which, they deserved severe punishments. Altho' indeed there seems to have been too much rigour used; especially, because these deaths were inflicted not only upon those counsellors, who were the only authors of that vile usage of the ambassadors; but upon some number of the people. And therefore it is probable, David exercised this cruelty whilst his heart was hardened, and impenitent; and when he was bereaved of that good spirit of God, which would have taught him more mercy.

Wesley: 2Sa 12:31

He sawed them to death of which punishment, we have examples both in scripture, and in other authors.

Wesley: 2Sa 12:31

kiln - Or, made them to pass through the furnace of Malchen: that is, of Moloch; punishing them with their own sin, and with the same kind of punishment which they had inflicted upon their own children.

JFB: 2Sa 12:5

This punishment was more severe than the case deserved, or than was warranted by the divine statute (Exo 22:1). The sympathies of the king had been deeply enlisted, his indignation aroused, but his conscience was still asleep; and at the time when he was most fatally indulgent to his own sins, he was most ready to condemn the delinquencies and errors of others.

JFB: 2Sa 12:7

These awful words pierced his heart, aroused his conscience, and brought him to his knees. The sincerity and depth of his penitent sorrow are evinced by the Psalms he composed (Psa 32:1-11; Psa. 51:1-19; Psa. 103:1-22). He was pardoned, so far as related to the restoration of the divine favor. But as from his high character for piety, and his eminent rank in society, his deplorable fall was calculated to do great injury to the cause of religion, it was necessary that God should testify His abhorrence of sin by leaving even His own servant to reap the bitter temporal fruits. David was not himself doomed, according to his own view of what justice demanded (2Sa 12:5); but he had to suffer a quadruple expiation in the successive deaths of four sons, besides a lengthened train of other evils.

JFB: 2Sa 12:8

The phraseology means nothing more than that God in His providence had given David, as king of Israel, everything that was Saul's. The history furnishes conclusive evidence that he never actually married any of the wives of Saul. But the harem of the preceding king belongs, according to Oriental notions, as a part of the regalia to his successor.

JFB: 2Sa 12:11

The prophet speaks of God threatening to do what He only permitted to be done. The fact is, that David's loss of character by the discovery of his crimes, tended, in the natural course of things, to diminish the respect of his family, to weaken the authority of his government, and to encourage the prevalence of many disorders throughout his kingdom.

JFB: 2Sa 12:15-23

The first visible chastisement inflicted on David appeared on the person of that child which was the evidence and monument of his guilt. His domestics were surprised at his conduct, and in explanation of its singularity, it is necessary to remark that the custom in the East is to leave the nearest relative of a deceased person to the full and undisturbed indulgence of his grief, till on the third or fourth day at farthest (Joh 11:17). Then the other relatives and friends visit him, invite him to eat, lead him to a bath, and bring him a change of dress, which is necessary from his having sat or lain on the ground. The surprise of David's servants, then, who had seen his bitter anguish while the child was sick, arose apparently from this, that when he found it was dead, he who had so deeply lamented arose of himself from the earth, without waiting for their coming to him, immediately bathed and anointed himself, instead of appearing as a mourner, and after worshiping God with solemnity, returned to his wonted repast, without any interposition of others.

JFB: 2Sa 12:24-25

That is, "peaceable." But Nathan gave him the name of Jedediah, by command of God, or perhaps only as an expression of God's love. This love and the noble gifts with which he was endowed, considering the criminality of the marriage from which he sprang, is a remarkable instance of divine goodness and grace.

JFB: 2Sa 12:26

The time during which this siege lasted, since the intercourse with Bath-sheba, and the birth of at least one child, if not two, occurred during the progress of it, probably extended over two years.

JFB: 2Sa 12:27

Rabbah, like Aroer, was divided into two parts--one the lower town, insulated by the winding course of the Jabbok, which flowed almost round it, and the upper and stronger town, called the royal city. "The first was taken by Joab, but the honor of capturing so strongly a fortified place as the other was an honor reserved for the king himself."

JFB: 2Sa 12:28

It has always been characteristic of Oriental despots to monopolize military honors; and as the ancient world knew nothing of the modern refinement of kings gaining victories by their generals, so Joab sent for David to command the final assault in person. A large force was levied for the purpose. David without much difficulty captured the royal city and obtained possession of its immense wealth.

JFB: 2Sa 12:28

The circumstance of a city receiving a new name after some great person, as Alexandria, Constantinople, Hyderabad, is of frequent occurrence in the ancient and modern history of the East.

JFB: 2Sa 12:30

While the treasures of the city were given as plunder to his soldiers, David reserved to himself the crown, which was of rarest value. Its great weight makes it probable that it was like many ancient crowns, not worn, but suspended over the head, or fixed on a canopy on the top of the throne.

JFB: 2Sa 12:30

Hebrew, "stone"; was a round ball composed of pearls and other jewels, which was in the crown, and probably taken out of it to be inserted in David's own crown.

JFB: 2Sa 12:31

This excessive severity and employment of tortures, which the Hebrews on no other occasion are recorded to have practised, was an act of retributive justice on a people who were infamous for their cruelties (1Sa 11:2; Amo 1:13).

Clarke: 2Sa 12:5

The man - shall surely die - Literally בן מות ben maveth , "he is a son of death,"a very bad man, and one who deserves to die. But the law did not sentence a sheep-stealer to death; let us hear it: If a man steal an ox or a sheep, he shall restore Five Oxen for an ox, and Four Sheep for a sheep, Exo 22:1; and hence David immediately says, He shall restore the lamb Fourfold.

Clarke: 2Sa 12:7

Thou art the man - What a terrible word! And by it David appears to have been transfixed, and brought into the dust before the messenger of God

Thou Art this son of death, and thou shalt restore this lamb Fourfold. It is indulging fancy too much to say David was called, in the course of a just Providence to pay this fourfold debt? to lose four sons by untimely deaths, viz., this son of Bath-sheba, on whom David had set his heart, was slain by the Lord; Amnon, murdered by his brother Absalom; Absalom, slain in the oak by Joab; and Adonijah, slain by the order of his brother Solomon, even at the altar of the Lord! The sword and calamity did not depart from his house, from the murder of wretched Amnon by his brother to the slaughter of the sons of Zedekiah, before their father’ s eyes, by the king of Babylon. His daughter was dishonored by her own brother, and his wives contaminated publicly by his own son! How dreadfully, then, was David punished for his sin! Who would repeat his transgression to share in its penalty? Can his conduct ever be an inducement to, or an encouragement in, sin? Surely, No. It must ever fill the reader and the hearer with horror. Behold the goodness and severity of God! Reader, lay all these solemn things to heart.

Clarke: 2Sa 12:8

Thy master’ s wives into thy bosom - Perhaps this means no more than that he had given him absolute power over every thing possessed by Saul; and as it was the custom for the new king to succeed even to the wives and concubines, the whole harem of the deceased king, so it was in this case; and the possession of the wives was a sure proof that he had got all regal rights. But could David, as the son-in-law of Saul, take the wives of his father-in-law? However, we find delicacy was seldom consulted in these cases; and Absalom lay with his own father’ s wives in the most public manner, to show that he had seized on the kingdom, because the wives of the preceding belonged to the succeeding king, and to none other.

Clarke: 2Sa 12:9

Thou hast killed Uriah - Thou art the Murderer, as having planned his death; the sword of the Ammonites was Thy instrument only.

Clarke: 2Sa 12:11

I will take thy wives - That is, In the course of my providence I will permit all this to be done. Had David been faithful, God, by his providence, would have turned all this aside; but now, by his sin, he has made that providence his enemy which before was his friend.

Clarke: 2Sa 12:13

The Lord - hath put away thy sin - Many have supposed that David’ s sin was now actually pardoned, but this is perfectly erroneous; David, as an adulterer, was condemned to death by the law of God; and he had according to that law passed sentence of death upon himself. God alone, whose law that was could revoke that sentence, or dispense with its execution; therefore Nathan, who had charged the guilt home upon his conscience, is authorized to give him the assurance that he should not die a temporal death for it: The Lord hath put away thy sin; thou shalt not die. This is all that is contained in the assurance given by Nathan: Thou shalt not die that temporal death; thou shalt be preserved alive, that thou mayest have time to repent, turn to God, and find mercy. If the fifty-first Psalm, as is generally supposed, was written on this occasion, then it is evident (as the Psalm must have been written after this interview) that David had not received pardon for his sin from God at the time he composed it; for in it he confesses the crime in order to find mercy

There is something very remarkable in the words of Nathan: The Lord also hath Put Away thy sin; thou shalt not die; גם יהוה העביר חטאתך לא תמות gam Yehovah heebir chattathecha lo thamuth , Also Jehovah Hath Caused thy sin To Pass Over, or transferred thy sin; Thou shalt not die. God has transferred the legal punishment of this sin to the child; He shall die, Thou shalt not die; and this is the very point on which the prophet gives him the most direct information: The child that is born unto thee shall Surely die; מות ימות moth yamuth , dying he shall die - he shall be in a dying state seven days, and then he shall die. So God immediately struck the child, and it was very sick.

Clarke: 2Sa 12:16

David - besought God for the child - How could he do so, after the solemn assurance that he had from God that the child should die? The justice of God absolutely required that the penalty of the law should be exacted; either the father or the son shall die. This could not be reversed.

Clarke: 2Sa 12:20

David arose from the earth, and washed - Bathing, anointing the body, and changing the apparel, are the first outward signs among the Hindoos of coming out of a state of mourning or sickness.

Clarke: 2Sa 12:22

Who can tell - David, and indeed all others under the Mosaic dispensation, were so satisfied that all God’ s threatenings and promises were conditional, that even in the most positive assertions relative to judgments, etc., they sought for a change of purpose. And notwithstanding the positive declaration of Nathan, relative to the death of the child, David sought for its life, not knowing but that might depend on some unexpressed condition, such as earnest prayer, fasting, humiliation, etc., and in these he continued while there was hope. When the child died, he ceased to grieve, as he now saw that this must be fruitless. This appears to be the sole reason of David’ s importunity.

Clarke: 2Sa 12:23

I shall go to him, but he shall not return to me - It is not clear whether David by this expressed his faith in the immortality of the soul; going to him may only mean, I also shall die, and be gathered to my fathers, as he is. But whether David expressed this or not, we know that the thing is true; and it is one of the most solid grounds of consolation to surviving friends that they shall by and by be joined to them in a state of conscious existence. This doctrine has a very powerful tendency to alleviate the miseries of human life and reconcile us to the death of most beloved friends. And were we to admit the contrary, grief, in many cases, would wear out its subject before it wore out itself. Even the heathens derived consolation from the reflection that they should meet their friends in a state of conscious existence. And a saying in Cicero De Senectute, which he puts in the mouth of Cato of Utica, has been often quoted, and is universally admired: -

O praelarum diem, cum ad illud divinum animorum concilium coetumque proficiscar, cumque ex hac turba et colluvione discedam! Proficiscar enim non ad eos solum viros de quibus ante dixi; sed etiam ad Catonem meum quo nemo vir melior natus est, nemo pietate praestantior: cujus a me corpus crematum est; quod contra decuit ab illo meum. Animus vero non me deserens, sed respectans, in ea profecto loca discessit, quo mihi ipsi cernebat esse veniendum: quem ego meum catum fortiter ferre visus sum: non quod aequo animo ferrem: sed me ipse consolabar, existimans, non longinquum inter nos digressum et discessum fore . Cato Major, De Senectute, in fin

"O happy day, (says he), when I shall quit this impure and corrupt multitude, and join myself to that divine company and council of souls who have quitted the earth before me! There I shall find, not only those illustrious personages to whom I have spoken, but also my Cato, who I can say was one of the best men ever born, and whom none ever excelled in virtue and piety. I have placed his body on that funeral pyre whereon he ought to have laid mine. But his soul has not left me; and, without losing sight of me, he has only gone before into a country where he saw I should soon rejoin him. This my lot I seem to bear courageously; not indeed that I do bear it with resignation, but I shall comfort myself with the persuasion that the interval between his departure and mine will not be long.

And we well know who has taught us not to sorrow as those without hope for departed friends.

Clarke: 2Sa 12:24

David comforted Bath-sheba - His extraordinary attachment to this beautiful woman was the cause of all his misfortunes

Clarke: 2Sa 12:24

He called his name Solomon - This name seems to have been given prophetically, for שלמה sholomah signifies peaceable, and there was almost uninterrupted peace during his reign.

Clarke: 2Sa 12:25

Called - Jedidiah - ידידיה, literally, the beloved of the Lord. This is the first instance I remember of a minister of God being employed to give a name to the child of one of his servants. But it is strange that the name given by the father was that alone which prevailed.

Clarke: 2Sa 12:26

And took the royal city - How can this be, when Joab sent to David to come to take the city, in consequence of which David did come and take that city? The explanation seems to be this: Rabbah was composed of a city and citadel; the former, in which was the king’ s residence, Joab had taken, and supposed he could soon render himself master of the latter, and therefore sends to David to come and take it, lest, he taking the whole, the city should be called after his name.

Clarke: 2Sa 12:27

And have taken the city of waters - The city where the tank or reservoir was that supplied the city and suburbs with water. Some think that the original, לכדתי את עיר המים lachadti eth ir hammayim , should be translated I have intercepted, or cut off, the waters of the city: and Houbigant translates the place, et aquas ab urbe jam derivavi ; "And I have already drawn off the waters from the city."This perfectly agrees with the account in Josephus, who says των τε ὑδατων αυτους αποτεμνομενος, having cut off their waters, Antiq., lib. vii., cap. 7. This was the reason why David should come speedily, as the citadel, deprived of water, could not long hold out.

Clarke: 2Sa 12:30

The weight whereof was a talent of gold - If this talent was only seven pounds, as Whiston says, David might have carried it on his head with little difficulty; but this weight, according to common computation, would amount to more than one hundred pounds

If, however, משקלה mishkalah be taken for the value, not the weight then all is plain as the worth of the crown will be about £5075 15s. 7d. sterling. Now this seems to be the true sense, because of the added words with the precious stones; i.e., the gold of the crown, and the jewels with which it was adorned, were equal in value to a talent of gold.

Clarke: 2Sa 12:31

He brought forth the people - And put them under saws. From this representation a great cry has been raised against "David’ s unparalleled, if not diabolic, cruelty."I believe this interpretation was chiefly taken from the parallel place, 1Ch 20:3, where it is said, he cut them with saws, and with axes, etc. Instead of וישר vaiyasar , he sawed, we have here (in Samuel) וישם vaiyasem , he put them; and these two words differ from each other only in a part of a single letter, ר resh for ם mem . And it is worthy of remark, that instead of וישר vaiyasar , he sawed, in 1Ch 20:3, six or seven MSS. collated by Dr. Kennicott have וישם vaiyasem , he put them; nor is there found any various reading in all the MSS. yet collated for the text in this chapter, that favors the common reading in Chronicles. The meaning therefore is, He made the people slaves, and employed them in sawing, making iron harrows, or mining, (for the word means both), and in hewing of wood, and making of brick. Sawing asunder, hacking, chopping, and hewing human beings, have no place in this text, no more than they had in David’ s conduct towards the Ammonites

It is surprising, and a thing to be deplored, that in this and similar cases our translators had not been more careful to sift the sense of the original words by which they would have avoided a profusion of exceptionable meanings with which they have clothed many passages of the sacred writings. Though I believe our translation to be by far the best in any language, ancient or modern, yet I am satisfied it stands much in need of revision. Most of the advantages which our unbelievers have appeared to have over certain passages of Scripture, have arisen from an inaccurate or false translation of the terms in the original; and an appeal to this has generally silenced the gainsayers. But in the time in which our translation was made, Biblical criticism was in its infancy, if indeed it did exist; and we may rather wonder that we find things so well, than be surprised that they are no better.

Defender: 2Sa 12:6

David's pronouncement of a "fourfold" restoration against Nathan's hypothetical sinner came back on his own house. First there was the death of his child (2Sa 12:18); then came the rape of his virgin daughter Tamar by her half-brother Amnon (2Sa 13:1, 2Sa 13:14). This led to Amnon's vengeful murder by Tamar's brother Absalom (2Sa 13:28-29). Fourth was the treason and death of Absalom (2Sa 18:9, 2Sa 18:14). David was greatly blessed by God, but even the most godly of men, particularly if they are in positions of influence, cannot enter into such flagrant willful sin as David did without also receiving divine chastening."

Defender: 2Sa 12:13

All sin is ultimately against the Lord, though many others may be hurt as well. In addition to the murder of Uriah and the tragic consequences in David's own family, he had "given great occasion to the enemies of the Lord to blaspheme" (2Sa 12:14). Nevertheless, his attitude of confession and repentance is the God-ordained route to forgiveness and restoration (1Jo 1:9; Psa 32:1-5)."

Defender: 2Sa 12:23

David's infant son, dead before he was able to discern right from wrong, was safe in Christ, together with the departed spirits of all who had died in true faith, resting in "Abraham's bosom" (Luk 16:22) and awaiting the coming of the promised Savior. David thus was confident he would be with his child in the ages to come, after the great resurrection day. He knew that he himself would "dwell in the house of the Lord forever" (Psa 23:6) and so would his infant son."

Defender: 2Sa 12:26

Rabbah was the chief city of the Ammonites, and it is today the city of Amman, capital of Jordan, a city of almost a million people."

Defender: 2Sa 12:31

"Pass through" should be read as "cross over to." This verse is not describing a cruel genocide of the Ammonites, for they continued as a distinct and relatively strong nation for at least several centuries after David. However, he did place them under forced hard labor, wielding saws and axes, working the kilns, etc. The parallel passage in 1Ch 20:3 should also be understood in this way, with the verb "cut" understood as "vanquished.""

TSK: 2Sa 12:5

David’ s : Gen 38:24; 1Sa 25:21, 1Sa 25:22; Luk 6:41, Luk 6:42, Luk 9:55; Rom 2:1

As the Lord : 1Sa 14:39

shall surely die : or, is worthy to die, Heb. is a son of death, 1Sa 20:31, 1Sa 26:16 *marg.

TSK: 2Sa 12:6

restore : Exo 22:1; Pro 6:31; Luk 19:8

because : Jam 2:13

TSK: 2Sa 12:7

Thou art : 1Sa 13:13; 1Ki 18:18, 1Ki 21:19, 1Ki 21:20; Mat 14:14

I anointed : 2Sa 7:8; 1Sa 15:17, 1Sa 16:13

I delivered : 2Sa 22:1, 2Sa 22:49; 1Sa 18:11, 1Sa 18:21, 1Sa 19:10-15, 1Sa 23:7, 1Sa 23:14, 1Sa 23:26-28; Psa 18:1 *title

TSK: 2Sa 12:8

thy master’ s wives : 2Sa 12:11; 1Ki 2:22

gave thee : 2Sa 2:4, 2Sa 5:5; 1Sa 15:19

I would : 2Sa 7:19; Psa 84:11, Psa 86:15; Rom 8:32

TSK: 2Sa 12:9

despised : 2Sa 12:10, 2Sa 11:4, 2Sa 11:14-17; Gen 9:5, Gen 9:6; Exo 20:13, Exo 20:14; Num 15:30, Num 15:31; 1Sa 15:19, 1Sa 15:23; Isa 5:24; Amo 2:4; Heb 10:28, Heb 10:29

to do evil : 2Ch 33:6; Psa 51:4, Psa 90:8, Psa 139:1, Psa 139:2; Jer 18:10

thou hast : 2Sa 11:15-27

TSK: 2Sa 12:10

the sword : 2Sa 13:28, 2Sa 13:29, 2Sa 18:14, 2Sa 18:15, 2Sa 18:33; 1Ki 2:23-25; Amo 7:9; Mat 26:52

because : Num 11:20; 1Sa 2:30; Mal 1:6, Mal 1:7; Mat 6:24; Rom 2:4; 1Th 4:8

hast taken : Gen 20:3; Pro 6:32, Pro 6:33

TSK: 2Sa 12:11

I will raise : 2Sa 13:1-14, 2Sa 13:28, 2Sa 13:29, 2Sa 15:6, 2Sa 15:10

I will take : That is, in the course of my providence I will permit this to be done. Such phrases in Scripture do not mean that God either does or can do evil himself; but only that he permits such evil to be done as he foresaw would be done, and which, had he pleased, he might have prevented. 2Sa 16:21, 2Sa 16:22; Deu 28:30; Eze 14:9, Eze 20:25, Eze 20:26; Hos 4:13, Hos 4:14

TSK: 2Sa 12:12

secretly : 2Sa 11:4, 2Sa 11:8, 2Sa 11:13, 2Sa 11:15; Ecc 12:14; Luk 12:1, Luk 12:2; 1Co 4:5

TSK: 2Sa 12:13

David : 1Sa 15:20, 1Sa 15:24; 1Ki 13:4, 1Ki 21:20, 1Ki 22:8; 2Ki 1:9; 2Ch 16:10, 2Ch 24:20-22; 2Ch 25:16; Mat 14:3-5, Mat 14:10

I have sinned : 2Sa 24:10; 1Sa 15:24, 1Sa 15:25, 1Sa 15:30; Job 7:20, Job 33:27; Psa 32:3-5, Psa 51:4; Pro 25:12; Pro 28:13; Luk 15:21; Act 2:37; 1Jo 1:8-10

The Lord : Job 7:21; Psa 32:1, Psa 32:2, Psa 130:3, Psa 130:4; Isa 6:5-7, Isa 38:17, Isa 43:24, Isa 44:22; Lam 3:32; Mic 7:18, Mic 7:19; Zec 3:4; Heb 9:26; 1Jo 1:7, 1Jo 1:9, 1Jo 2:1; Rev 1:5

thou : Lev 20:10; Num 35:31-33; Psa 51:16; Act 13:38, Act 13:39; Rom 8:33, Rom 8:34

TSK: 2Sa 12:14

by this deed : Neh 5:9; Psa 74:10; Isa 52:5; Eze 36:20-23; Mat 18:7; Rom 2:24

the child : Psa 89:31-33, Psa 94:12; Pro 3:11, Pro 3:12; Amo 3:2; 1Co 11:32; Heb 12:6; Rev 3:19

TSK: 2Sa 12:15

struck the child : Deu 32:39; 1Sa 25:38, 1Sa 26:10; 2Ki 15:5; 2Ch 13:20; Psa 104:29; Act 12:23

TSK: 2Sa 12:16

besought : 2Sa 12:22; Psa 50:15; Isa 26:16; Joe 2:12-14; Jon 3:9

fasted : Heb. fasted a fast, Est 4:16; Psa 69:10; Isa 22:12; Act 9:9

lay all night : 2Sa 13:31; Job 20:12-14

TSK: 2Sa 12:17

the elders : 2Sa 3:35; 1Sa 28:23

TSK: 2Sa 12:18

seventh day : vex, Heb. do hurt to, 2Sa 12:18; Num 20:15

TSK: 2Sa 12:20

arose : Job 1:20, Job 2:10; Psa 39:9; Lam 3:39-41

anointed : Rth 3:3; Ecc 9:8

the house : 2Sa 6:17, 2Sa 7:18; Job 1:20

TSK: 2Sa 12:21

What thing : 1Co 2:15

TSK: 2Sa 12:22

I fasted : Isa 38:1-3, Isa 38:5; Joe 1:14, Joe 2:14; Amo 5:15; Jon 1:6, Jon 3:9, Jon 3:10; Jam 4:9, Jam 4:10

TSK: 2Sa 12:23

I shall go : Gen 37:35; Job 30:23; Luk 23:43

he shall not : Job 7:8-10

TSK: 2Sa 12:24

am 2971, bc 1033, An, Ex, Is, 458

she bare : 2Sa 7:12; 1Ch 3:5, 1Ch 22:9, 1Ch 22:10, 1Ch 28:5, 1Ch 28:6, 1Ch 29:1; Mat 1:6

TSK: 2Sa 12:25

Nathan : 2Sa 12:1-14, 2Sa 7:4; 1Ki 1:11, 1Ki 1:23

Jedidiah : that is, Beloved of the Lord, Neh 13:26; Mat 3:17, Mat 17:5

TSK: 2Sa 12:26

Joab : 2Sa 11:25; 1Ch 20:1

Rabbah : Rabbah, or Rabbath-Ammon, also called Philadelphia, from Ptolemy Philadelphus, king of Egypt, was situated east of Jordan, and, according to Eusebius, ten miles east from Jazer. It is sometimes mentioned as belonging to Arabia, sometimes to Coelo-Syria; and was one of the cities of the Decapolis east of Jordan. Josephus extends the region of Perea as far as Philadelphia. It is now, says Burckhardt, called Amman, distant about 19 miles to the se by e of Szalt, and lies along the banks of a river called Moiet Amman, which has its source in a pond, at a few hundred paces from the south-western end of the town, and empties itself in the Zerka, or Jabbok, about four hours to the northward. This river runs in a valley bordered on both sides by barren hills of flint, which advance on the south side close to the edge of the stream. The edifices which still remain, though in a decaying state, from being built of a calcareous stone of moderate hardness, sufficiently attest the former greatness and splendour of this metropolis of the children of Ammon.

TSK: 2Sa 12:27

Rabbah : 2Sa 11:1; Deu 3:11; Eze 21:20

the city of waters : Probably that part of the city situated near the pond, from which the rest received their water.

TSK: 2Sa 12:28

it be called after my name : Heb. my name be called upon it, Joh 7:18

TSK: 2Sa 12:30

took : 1Ch 20:2

the weight : If this talent was only seven pounds, as Whiston says, David might have carried it on his head with little difficulty; but this weight, according to common computation, would amount to nearly 114 pounds! Some, therefore, think, that mishkelah should be taken for its value, not weight; which renders it perfectly plain, as the worth of the crown will be about 5,074£, 15s, 7d sterling. The ancients mention several such large crowns, made more for sight than use. Atheneus describes a crown of gold that was 24 feet in circumference; and mentions others that were two, some four, and others five feet deep. Pliny takes notice of some that were no less than eight pounds weight. Besides the crown usually worn, it was customary for kings, in some nations, to have such large ones as described, either hung or supported over the throne, where they sat at their coronation or other solemn occasions.

in great abundance : Heb. very great

TSK: 2Sa 12:31

and put them : Rather, as the particle ב frequently signifies, ""And he put them to saws, and to harrows, and to axes,""etc., as we say, to put a person to the plough, to the anvil, to the last, etc. 1Ch 20:3, Also, 2Sa 8:2; Psa 21:8, Psa 21:9; Amo 1:3

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Sa 12:6

Fourfold - The exact number prescribed by the Law (see the marginal references), and acted upon by Zaccheus. The Septuagint has "sevenfold,"as in Pro 6:31.

Barnes: 2Sa 12:8

And thy master’ s wives ... - According to Eastern custom, the royal harem was a part of the royal inheritance. The prophets spoke in such matters according to the received opinions of their day, and not always according to the abstract rule of right. (Compare Mat 19:4-9.)

Barnes: 2Sa 12:11

See the marginal references. In both the points of David’ s crime the retribution was according to his sin. His adultery was punished by Absalom’ s outrage, his murder by the bloodshed of domestic fights, which cost the lives of at least three of his favorite sons, Amnon, Absalom, and Adonijah.

Barnes: 2Sa 12:13

For a comment on David’ s words, read Ps. 51; Psa 32:1-11.

Thou shalt not die - Not spoken of the punishment of death as affixed to adultery by the Mosaic Law: the application of that law Lev 20:10; Deu 22:22; Joh 8:5 to an absolute Eastern monarch was out of the question. The death of the soul is meant (compare Eze 18:4, Eze 18:13, Eze 18:18).

Barnes: 2Sa 12:16-17

The death of the infant child of one of the numerous harem of an Oriental monarch would in general be a matter of little moment to the father. The deep feeling shown by David on this occasion is both an indication of his affectionate and tender nature, and also a proof of the strength of his passion for Bath-sheba. He went into his most private chamber, his closet Mat 6:6, and "lay upon the earth"2Sa 13:31, rather "the ground,"meaning the floor of his chamber as opposed to his couch.

Barnes: 2Sa 12:24

Solomon - Or "peaceable,"a name given to him at his circumcision. Compare Luk 1:59. The giving of the name Jedidiah, by the Lord through Nathan, signified God’ s favor to the child, as in the cases of Abraham, Sarah, and Israel. The name Jedidiah (which contains the same root as the name David, namely, "to love") indicated, prophetically, what God’ s Providence brought about actually, namely, the succession and glorious reign of Solomon over Israel.

Barnes: 2Sa 12:27

The city of waters - The lower town of Rabbah (the modern Ammam), so called from a stream which rises within it and flows through it. The upper town with the citadel lay on a hill to the north of the stream, and was probably not tenable for any length of time after the supply of water was cut off.

Barnes: 2Sa 12:30

Their king’ s crown - The word rendered their king (Malcham) is also the name of the national idol of the Ammonites (Jer 49:1, Jer 49:3 margin; Amo 1:15; Zep 1:5). Moreover, the weight of the crown, which is calculated to be equal to 100 or 125 pounds weight, is far too great for a man to wear. On the whole, it seems most probable that the idol Malcam is here meant.

Barnes: 2Sa 12:31

For the saw as an implement of torture compare Heb 11:37.

Harrows of iron - Or rather thrashing-machines (Isa 28:27; Isa 41:15, etc.).

Axes - The word so rendered occurs only here and in 1Ch 20:3. It evidently means some cutting instrument.

Made them pass through the brick-kiln - The phrase is that always used of the cruel process of making their children pass through the fire to Moloch, and it is likely that David punished this idolatrous practice by inflicting something similar upon the worshippers of Moloch. The cruelty of these executions belongs to the barbarous manners of the age, and was provoked by the conduct of the Ammonites 2Sa 10:1-4; 1Sa 11:1-2, but is utterly indefensible under the light of the Gospel. If Rabbah was taken before David’ s penitence, he may have been in an unusually harsh and severe frame of mind. The unpleasant recollection of Uriah’ s death would be likely to sour and irritate him to the utmost.

Poole: 2Sa 12:5

This seems to be more than the fact deserved, or than he had commission to inflict for it, Exo 22:1 . But it is observable, that David now, when he was most indulgent to himself, and to his own sin, was most severe to others; as appears by this passage and the following relation, 2Sa 12:31 , which was done in the time of David’ s impenitent continuance in his sin.

Poole: 2Sa 12:7

Thou art the man thou hast committed this crime with great aggravations; and out of thine own mouth thy sentence hath proceeded, and thou art worthy of death.

Poole: 2Sa 12:8

Thy master’ s wives or, women , as that word is elsewhere used; as Num 31:18 . And though we read not a word of God’ s giving, or of David’ s taking, any of Saul’ s wives into his bosom; or, which is all one, into his bed; yet (which I think to be aimed at here) it might be according to the manner of that time, that the wives and concubines of the precedent king belonged to the successor, to be at least at his dispose. And to pretend to them, was interpreted little less than pretending to the crown; which made it fatal to Adonijah to ask Abishag, 1Ki 2:23 ; and to Abner to be suspected for Rizpah, 2Sa 3:8 . And Absalom, usurping the crown, usurped the concubines also; which is looked on as a crime unpardonable, 2Sa 16:21 . Nor would this have been reckoned amongst the mercies and blessings which God here is said to give him, and which are opposed to that which he sinfully took. But we do read, that Merab, Saul’ s daughter, was given to him for his wife by Saul’ s promise, and consequently by God’ s grant; though afterwards Saul perfidiously gave her to another man; and that Michal, the other daughter, was actually given to him, 1Sa 18 . And it is very possible that some other of David’ s wives were nearly related to the house of Saul; whereby David might design to enlarge and strengthen his interest in the kingdom; although there is no absolute necessity of restraining this to Saul, seeing the word is plural, masters, and may belong to others also, who sometimes were owned by David as his masters, lords, or superiors, such as Nabal was, and some others not elsewhere named might be, whose houses and wives, or, at least, women, God might give to David. Such and such things; such other things as thou hadst wanted, or in reason desired.

Poole: 2Sa 12:9

The commandment of the Lord i. e. those laws of God which forbade thee to do this thing, by not giving them that respect and observance which they deserved.

Uriah the Hittite that valiant, and generous, and noble person.

Hast taken his wife to be thy wife: this he mentions amongst his other sins; partly because he had rewarded her, who by God’ s law should have been severely punished; partly because he compassed this marriage by wicked practices, even by Uriah’ s murder, and for sinful ends, even for the gratification of his inordinate and sensual lusts, and for the concealment of that sin which he was obliged to confess and lament.

Hast slain him with the sword of the children of Ammon those cursed enemies of God, and of his people, whom thou hast encouraged and hardened in their idolatry, by giving up him and others of God’ s people into their hands. And note here, that although David did not kill Uriah himself, nor command any to do it; but only that he should be put upon dangerous service (which a general of an army oft doth to soldiers under him, on justifiable accounts, without being therefore legally chargeable with murder, though the person so employed die in the service); yet in God’ s account, who judged of David’ s design therein, it is justly so reputed. And therefore, though the Ammonites slew Uriah, yet David is said to have killed him with their sword.

Poole: 2Sa 12:10

Shall never depart from thine house during the residue of thy life; as appears from the following history.

Poole: 2Sa 12:11

I will raise up evil to wit, the evil of punishment.

Out of thine own house from thy own children and family.

Before thine eyes i. e. openly, so as thou shalt know it as certainly as if thou didst see it, and yet not be able to hinder it.

Give them i.e. I shall by my providence give him power over them, which I know he will abuse; and I shall not restrain him from so doing, either by my grace or providence.

Unto thy neighbour to one who is very near to thee, even thy beloved son Absalom. But God expresseth this here darkly and doubtfully, that the accomplishment of it might not be hindered.

In the sight of the sun in the open day, and in a public place. The accomplishment hereof, see 2Sa 16:22 .

Poole: 2Sa 12:12

I will do this thing i.e. I will execute this judgment. This God did by inclining David’ s heart to leave his concubines to keep his house, and so to come into Absalom’ s power; by giving up Ahithophel to his own carnal policy, which readily suggested to him that wicked and desperate counsel; and by exposing Absalom to these temptations, and leaving him to his own vicious inclinations, which God certainly knew would in such circumstances produce that effect. So the sin was wholly from men, but the ordering and overruling their mistakes and miscarriages to this end was from God.

Poole: 2Sa 12:13

I have sinned against the Lord I now freely confess that sin which I have hitherto so wickedly smothered; and I have deserved all these and far heavier judgments for it; and I am more troubled for my sin against my sovereign Lord and gracious God, than for the shame and punishment that follow it. How serious and pathetical this confession was, we may see, Ps 51 .

The Lord also hath put away thy sin i.e. so far as concerns thy own life and eternal salvation; both which were forfeited by this sin.

Thou shalt not die as by thy own sentence, 2Sa 12:5 , thou didst deserve, and as thou mightest expect to do by my immediate stroke; though possibly thou mightest elude the law before a human judicature, or there be no superior to execute the law upon thee.

Poole: 2Sa 12:14

To blaspheme i. e. to reproach both God and his people, and the true religion. For though these were not concerned in David’ s sin, the blame and shame of which should have been appropriated to him; yet heathens and wicked men would, according to their own evil minds and malicious hearts, fasten the reproach of this upon God and religion; as if God were unholy, because the man after God’ s own heart was so; and partial, in conniving at so great a crime, when Saul was cast off for a far less sin; and negligent in the government of the world, and of his church, in suffering such a wickedness as even heathens have abhorred to go unpunished; and as if all religion were but hypocrisy and imposture, and a pretence for villainies. Besides, the Ammonites, upon their success against Uriah and his party, did doubtless magnify and praise their idols, and blaspheme the God of Israel.

The child shall surely die which, considering his affection to it, and the punishment threatened to the poor innocent infant for his sake, must needs be grievous to him.

Poole: 2Sa 12:15

The Lord struck the child with some sudden and dangerous distemper.

Poole: 2Sa 12:16

David besought God for the child supposing the threatening might be conditional, and so the execution of it prevented by prayer.

Went in to wit, into his closet, as Mat 6:6 , to pray solitarily and earnestly, as he had done with others. Or this word may only note his progress and continuance in the actions here expressed.

Poole: 2Sa 12:17

The elders of his house the chief officers of his kingdom and household who were there present.

This excessive mourning did not proceed simply from the fear of the loss of the child; but from a deep sense of his sin, and from the Divine displeasure manifested herein; and particularly from a just apprehension of the injury which he had done to the child by his sin, which justice obliged him to do his utmost to repair by prayer or other means.

Poole: 2Sa 12:18

On the seventh day either,

1. From the beginning of the distemper. Or rather,

2. From the day of his birth, which is the most usual way of computation of men’ s days or years; for it is apparent that this happened during the time of David’ s fasting and lying upon the earth, 2Sa 12:20 , which it is not probable that it lasted for seven days.

They said whispering among themselves, 2Sa 12:19 .

Poole: 2Sa 12:20

Into the house of the Lord i. e. to the tabernacle, to confess his sin before the Lord, and to own his justice in this stroke and the other threatenings, and to deprecate his great and just displeasure, and to acknowledge God’ s rich mercy in sparing his own life, and to offer such sacrifices as were proper and required in such cases. Nor did David transgress that law, Num 19:14 , in going thither before the seven days were expired. For neither is there the same reason of a tent, and of a dwelling-house, where the several rooms of the house are as distinct as several tents; nor is it here said, that David was in the same room, or in the same house, where the child died.

Poole: 2Sa 12:22

For God’ s threatening of the child’ s death might be conditional, as that was of Nineveh’ s destruction, Jon 3:4 .

Poole: 2Sa 12:23

Wherefore should I fast seeing fasting and prayer cannot now prevail with God for his life?

I shall go to him into the state of the dead, in which he is, and into heaven , where I doubt not I shall find him.

Poole: 2Sa 12:24

David comforted Bathsheba who was now much dejected, both for her former sin, which she truly repented of, as may be gathered from Pro 31:1-3 , &c., and for the loss of that child which was very dear to her, and which might seem to be the only tie of David’ s affection to her; which being now dead, she might think that David would utterly cast her off, and leave her to that shame and punishment which she had deserved. Went in unto her, to wit, into her chamber or bed. The Lord loved him, i.e. the Lord declared to David that he loved his son, notwithstanding the just cause which David had given to God to alienate his affections from him.

Poole: 2Sa 12:25

Either because of the Lord’ s love to him, as the name signifies; or because the Lord commanded him to do so.

Poole: 2Sa 12:26

i.e. That part of the city where was the king’ s palace, where he ordinarily resided; though now it seems he was retired to a strong fort.

Poole: 2Sa 12:27

The same royal city so called, because it either stood beside the river, or was encompassed with water, both for defence and delight. Although the words are by some learned men rendered thus,

I have taken or intercepted , or cut off water from the city ; which well agrees, both with the words, eth being here put for meeth, which is frequent; as Gen 4:1 44:4 Exo 9:29 , &c.; and with the relation of Josephus the Jew, who saith, The conduits of water were cut off, and so the city was taken; and with a relation of Polybius concerning the same city, which was taken afterwards by Antiochus in the same manner, by cutting off water from the city.

Poole: 2Sa 12:28

Take it for having taken one part of the city, he concluded the remaining part of it could not long stand out.

Lest it be called after my name ; lest I have the honour of taking it. Thus he seeks to ingratiate himself with the king, by pretending great care for his honour and interest.

Poole: 2Sa 12:29

David, gathered all the people together either because Joab needed more help for the storming of the city; or, at least, for the prosecution of the victory, and execution of justice upon the whole land; or because he would have them all to partake of the spoil of the city, which was there in great abundances, 2Sa 12:30 ; the rather because they were all exposed to the hazard of utter ruin, in case the Ammonites had prevailed against them.

Poole: 2Sa 12:30

The weight whereof was a talent of gold or rather, the price whereof , &c. For as the Hebrew shekel signifies both a weight, and a piece of money of a certain price; so also may mishkal , as proceeding from the same root. And, in general, the same words both in Hebrew, Greek, and Latin are promiscuously used, to signify either weight or price, as is well known to the learned. And the addition of

precious stones which are never valued by the weight of gold, makes this signification here most proper and probable. Moreover, the weight might seem too great, either for the king of Ammon or for David, to wear it upon his head. Although, if this were meant of the weight, it might be said that this was not a crown to be worn ordinarily, but merely to be put on upon the king’ s head at his coronation, or upon solemn occasions, as here where this was done, in token of the translation of this kingdom to David; and, it may be, it was held up or supported by two officers of state, that it might not be too burdensome to him, and after a little while taken off.

Poole: 2Sa 12:31

The people that were therein: the words are indefinite, and therefore not necessarily to be understood of all the people; for it had been barbarous to use women and children thus; but of the men of war, and especially of those who had been the chief actors or abettors of that villainous action against David’ s ambassadors, (which was contrary to the law of nature, and of nations, and of all humanity,) and of the dreadful war ensuing upon it; for which they might seem to deserve the severest punishments. Although indeed there seems to have been too much rigour used; especially, because these dreadful deaths were inflicted not only upon those great counsellors, who were the only authors of that vile usage of the ambassadors; but upon a great number of the people, who were innocent from that crime. And therefore it is probably conceived that David exercised this cruelty whilst his heart was hardened and impenitent, and when he was bereaved of that free and good Spirit of God which would have taught him more mercy and moderation.

Put them under saws: he sawed them to death; of which punishment we have examples, both in Scripture, Heb 11:37 , and in other authors. Under harrows of iron, and under axes of iron he caused them to be laid down upon the ground, and torn by sharp iron harrows drawn over them, and hewed in pieces by keen axes. Made them pass through the brick-kiln i.e. to be burnt in brickkilns. Or, made them to pass through the furnace of Malchen , i.e. of Moloch , called also Milchom , and here Malchen ; punishing them with their own sin, and with the same kind of punishment which they inflicted upon their own children: see 2Ki 16:3 23:10 Lev 18:21 20:2 Deu 18:10 .

PBC: 2Sa 12:14

See PB: Ps 32:3

from PBtop: PERSEVERANCE AND PRESERVATION 

Haydock: 2Sa 12:6

Fold. Septuagint, "seven-fold," which Grabe corrects by the Hebrew. (Haydock) ---

David lost four of his sons; the first born of Bethsabee, Amnon, Absalon, and Adonias: and saw his daughter Thamar, (Calmet) and his ten inferior wives, dishonoured, in punishment of his crime. (Menochius)

Haydock: 2Sa 12:7

The man, against whom thou hast pronounced sentence, and who has treated thy neighbour with still less pity. (Haydock) ----- Mutato nomine de te

Fabula narratur.----- (Horace)

Haydock: 2Sa 12:8

Wives. We know of none that David married. But, as king, he enjoyed alone that privilege. (Grotius) (Chap. ii. 7., and xvi. 21.) ---

Unto thee. Hebrew, "I would have given thee such and such." (Calmet) ---

Septuagint, "I will moreover give thee like unto these;" a continuation of prosperity. (Haydock) ---

This singular love, which God was still disposed to manifest unto David, touched his heart with peculiar force. (Salien)

Haydock: 2Sa 12:10

House. What a dismal scene opens itself to our view during the remaining part of David's reign! (Haydock) ---

Scarcely one of his successors was free from war; even Solomon was disturbed by the rebellion of Jeroboam, &c., and many of David's family and descendants came to an untimely end, ver. 6. (Calmet) ---

Six sons of Josaphat, all Joram's, except one, Josias, the children of Sedecias, &c., 4 Kings xxv., &c. (Worthington)

Haydock: 2Sa 12:11

I will raise, &c. All these evils, inasmuch as they were punishments, came upon Daivd by a just judgment of God, for his sin; and therefore God says, I will raise, &c. But inas much as they were sins, on the part of Absalom and his associates, God was not the author of them, but only permitted them. (Challoner) ---

God permitted the wicked prince to succeed for some time, that he might punish David. (Calmet) ---

Neighbour, most dearly beloved. To be treated ill by such a one, is doubly severe, Psalm liv. 15. (Menochius)

Haydock: 2Sa 12:12

Sun, publicly, chap. xvi. 22. How abominable soever this conduct of an unnatural son must have been to God, he says, I will do this; because, when he might have prevented it by a more powerful grace, or by the death of the delinquent, he suffered him to carry his infernal project into execution. (Haydock)

Haydock: 2Sa 12:13

Sinned. His confession was sincere, and very different from that of Saul, 1 Kings xv. 24. "The expression was the same; but God saw the difference of the heart." (St. Augustine, contra Faust. xxii. 27.) ---

Sin. He has remitted the fault and the eternal punishment, and he has greatly diminished the temporal chastisement, and will not inflict instant death, as he seemed to have threatened, ver. 10. (Calmet) ---

"The speedy remission shewed the greatness of the king's repentance." (St. Ambrose, Apol. 2.)

Haydock: 2Sa 12:14

Occasion. Literally, "made" almost, in the same sense, as God threatened to do, what was effected by Absalom, ver. 12. David did not co-operate with the malice of infidels; but he was responsible for it: in as much as he had committed an unlawful action, which gave them occasion to blaspheme God, as if he had not been able to foresee this scandalous transaction. Thus God and religion are often vilified, on account of the misconduct of those who have the happiness to be well informed, but do not live up to their profession: but this mode of argumentation is very fallacious and uncandid. It ought, however, to be a caution to the servants of the true God, never to do any thing which may have such fatal consequences; and alienate the minds of weak men for the truth. ---

Die. Thus infidels would see, that God did not suffer David to pass quite unpunished. (Haydock)

Haydock: 2Sa 12:15

Of. Hebrew, "it was sick" (Calmet) of a fever.

Haydock: 2Sa 12:16

A fast, ( jejunavit jejunio ) denotes, with more than ordinary rigour. (Salien) ---

By himself. Hebrew, "he went in, and lay all night upon the ground." (Haydock)

Haydock: 2Sa 12:18

Day. After his birth, when he had received circumcision; (Salien) or on the 7th day since the commencement of his malady. (Calmet; Menochius)

Haydock: 2Sa 12:23

To me. No instance of any one being raised from the dead had yet occurred; though David did not disbelieve its possibility. (Menochius)

Haydock: 2Sa 12:24

Wife. She had partaken in his affliction and repentance. The Jews say that David told her the divine oracle, which is mentioned [in] 3 Kings i. 13, 17., that her next son should succeed to the throne. Salien (the year of the world 3000) supposes that he was conceived in May, two months after the death of Bethsabee's first-born, and came into the world about he time of the Passover. ---

Solomon, "the pacific." See 1 Paralipomenon xxii. 9. (Menochius)

Haydock: 2Sa 12:25

Amiable to the Lord. Or beloved of the Lord. In Hebrew, Yedideya. (Challoner) ---

Loved him, is not expressed in Hebrew, "because of the Lord." (Haydock) ---

Theodotion, "in the word, or agreeably to, the order of the Lord." Solomon never went by the name which God here gives him, (Calmet) except in this place. (Menochius) ---

It shews the gratuitous predilection which God had for him; but affords no proof of his predestination to glory, of which there is too much reason to doubt. (Calmet)

Haydock: 2Sa 12:28

Take it. The higher, and more impregnable part; which honour Joab reserved for David.

Haydock: 2Sa 12:30

King. Hebrew, Malcam, "their king." Moloc, "king," or the chief idol of the Ammonites. It was forbidden to use the ornaments of the idols on Chanaan, but not of other nations. This crown might be worth a talent, on account of the gold and precious stones; (1 Paralipomenon xx. 2.; Sanchez; Bochart,) or it might weigh so much as almost 87 pounds, (Calmet) or above 113 pounds English. (Haydock) ---

such immence crowns were sometimes suspended for ornament, over the throne; as Benjamin of Tudela says was done by the emperor Commenes. Pliny describes one of nine pounds; and Athenæus (v. 8,) another of 80 cubits, or 40 yards (Haydock) in circumference. (Calmet) ---

The idol, or the king of Ammon, (Menochius) might have one of the like nature, suspended. The Rabbins say David caused it to hand in the air by means of a load-stone; as if it would attract gold! (Calmet)

Haydock: 2Sa 12:31

Sawed. Hebrew, "he put them under saws, and under rollers of iron, and under knives," &c. (Haydock) ---

The Jews say that Isaias was killed by being sawed asunder; to which punishment St. Paul alludes, Hebrews xi. 37. (Menochius) ---

Brick-kilns, or furnaces, Psalm xx. 10. (Muis) ---

David and his companions were thrown into the fiery furnace, Daniel iii. 6, 11., and Esther xiii. 7. (Calmet) ---

Some condemn David of excessive cruelty on this occasion. (Tirinus; Sanctius) ---

But the Scripture represents his conduct as irreproachable, except in the affair of Urias; (3 Kings xv. 5,) and at this distance of time, we know not the motives which might have actuated him to treat his enemy with such severity. The Ammonites had probably exercised similar cruelties on his subjects. See 1 Kings xi. 2., and Amos i. 13. (Calmet) ---

They had shamefully violated the law of nations, and had stirred up various kings against David. (Menochius) ---

Salien blames Joab for what may seem too cruel. But, though he was barbarous and vindictive, we need not condemn him on this occasion, no more than his master; as we are not to judge of former times by our own manners. (Haydock) ---

War was then carried on with great cruelty. (Calmet)

Gill: 2Sa 12:5

And David's anger was greatly kindled against the man,.... That had done this, taking it for a real fact:

and he said to Nathan, as the Lord liveth, the man that hath done this thing shall surely die; which be said in the transport of his wrath and fury; otherwise a thief, according to the law of Moses, was not to be put to death, but to make restitution; and if he was not able to make it, then to be sold, but he was not to die for it; but David thought the crime was so greatly aggravated by being done by a rich man, and by the loss the poor man sustained, it being his all, and the fact, in all its circumstances, so cruel and barbarous, that the guilty person ought to die: how much more vehemently, and indeed with justice, would he have passed the sentence of death on him, or condemned him to it, had it been put in the parable, that the rich man not only took the poor man's ewe lamb, but killed the poor man himself? but this Nathan left out, that David might not take his meaning, as Abarbinel thinks, who then would have been upon his guard, and not have condemned himself; and hereby also Nathan had this advantage against him, that if this man deserved to die, who had only taken the poor man's ewe lamb, then how much more ought he to die, who had not only committed adultery with Bathsheba, but had slain Uriah?

Gill: 2Sa 12:6

And he shall restore the lamb fourfold,.... Which was according to the law in Exo 22:1; but Kimchi thinks, because the word is of the dual number, it signifies double the number, and that the sentence was to restore eight lambs, because he being a rich man stole from the poor man; so Mr. Weemse ^s renders it, twice four, twice as much as was commanded in the law; for the Hebrews, he observes, double in the dual number till they come to seven:

because he did this thing; committed this theft:

and because he had no pity; on the poor man, but took his all. The Jews observe, that accordingly David was punished with the loss of four of his children, that which was born of Bathsheba, Ammon, Tamar, and Absalom; so most of the commentators, but Ben Gersom, instead of Tamar, has Adonijah.

Gill: 2Sa 12:7

And Nathan said to David, thou art the man,.... The rich man, or who is designed by him in the parable, and answers to him ^t:

thus saith the Lord God of Israel, I anointed thee king over Israel; that is, ordered Samuel to anoint him, who did, 1Sa 16:1; to which this chiefly refers; and after that he was anointed first by the tribe of Judah, and then by all the tribes of Israel, by the appointment and providence of God; and this was great dignity he designed for him, and raised him to:

and I delivered thee out of the hand of Saul; when he persecuted him, and sought to take away his life.

Gill: 2Sa 12:8

And I gave thee thy master's house,.... Not his palace at Gibeah, but rather his family, his wives, servants, wealth, and riches, all being confiscated through the rebellion of Ishbosheth; or rather his kingdom he succeeded him in:

and thy master's wives into thy bosom; though we read of no more than one that belonged to Saul, if he is meant by his master, excepting Rizpah his concubine, nor ever of David taking them into his bosom and bed; wherefore this can be understood only of his having them at his disposal, to give them to whom he pleased; the word may be rendered his "women", as well as his "wives", and may design his daughters, Merab and Michal, who were both given to David, though taken again and given to others: the Jews say, that Eglah, David's sixth wife, was the wife of Saul; see Gill on 2Sa 3:5,

and gave thee the house of Israel and of Judah; the kingdom of both; gave him to be king over all the tribes of Israel:

and if that had been too little; either his wives too few, as the Jews interpret it, or his kingdom too small:

I would moreover have given unto thee such and such things; more and greater favours; and indeed such he had promised him, as a firm or stable house or kingdom, and that the Messiah should spring from him.

Gill: 2Sa 12:9

Wherefore hast thou despised the commandment of the Lord, to do evil in his sight?.... The commandment referred to is the law of God, particularly the sixth and seventh precepts of it, Exo 20:13; which David had shown no regard unto, and by his breaking them had slighted and despised them:

thou hast killed Uriah the Hittite with the sword; and so had despised and broken the sixth command, Exo 20:13; for though he had not taken away his life with his own hand, he had plotted and contrived it, and had given orders to put him in such a position as would issue in it:

and hast taken his wife to be thy wife; after he had defiled her, being another man's wife, and had taken such unlawful methods to make her his wife, whereby he had despised and broken both the sixth and the seventh commands, Exo 20:13,

and hast slain him with the sword of the children of Ammon; though he had not put him to death with his own sword, he had done that which was as bad or worse in some respects, he had exposed him to the sword of the Ammonites, by which it was taken away; and not his only, but that of some of the Israelites also, which gave that uncircumcised people reason to triumph over the children of Israel, and even to blaspheme the God of Israel.

Gill: 2Sa 12:10

Now therefore the sword shall never depart from thine house,.... During his life, and as appeared in the slaughter of his sons Ammon and Absalom before his death, and of Adonijah quickly after, and in his posterity through their wars with the children of Israel, and other nations:

because thou hast despised me; his commandments, and that in effect was despising him the lawgiver:

and hast taken the wife of Uriah the Hittite to be thy wife; which being repeated shows that it was very displeasing to God, and a very heinous crime in his sight.

Gill: 2Sa 12:11

Thus saith the Lord,.... For what he said was not of himself, but under a spirit of prophecy:

behold, I will raise up evil against thee out of thine own house: that is, evil persons, who should be guilty of evil things, and that as a chastisement of him for the sins he had committed, and those out of his own family, as Amnon and Absalom:

and I will take thy wives before thine eyes; which is so expressed, because it was done in his lifetime, and he knowing it, but not able to hinder it, though he did not, strictly speaking, see it with his eyes:

and give them unto thy neighbour; or friend, meaning his son Absalom, as they were:

and he shall lie with thy wives in the sight of this sun; pointing to the sun in the firmament, and which might be then shining in the room where they were: and which is represented by Homer ^u as seeing all things, "and eyes" are ascribed to it here in the original; the meaning is, that this fact should be done in the daytime, openly and publicly, and was fulfilled, when by the advice of Ahithophel a tent was spread on the top of the house, and Absalom went in to his father's concubines in the sight of all Israel, 2Sa 16:22.

Gill: 2Sa 12:12

For thou didst it secretly,.... Committed adultery with Bathsheba privately, and endeavoured to conceal it, by getting her husband killed in battle, and then marrying her as soon as he could to hide the shame of it:

but one will do this thing before all Israel, and before the sun; as the above fact was; that is, he would suffer it to he done, and so order it in his providence, that everything should concur to the doing of it; as David's leaving his wives behind him, Ahithophel's wicked counsel he was suffered to give, and the lustful inclination Absalom was left unto, and not any of the people of Israel having religion, spirit, and courage enough to remonstrate against it.

Gill: 2Sa 12:13

And David said unto Nathan, I have sinned against the Lord,.... Which confession, though short, was a full one, arising from a thorough conviction of the evil of the sin he had been guilty of, accompanied with real brokenness of heart, sincere humiliation, and a sorrow after a godly sort, as the fifty first psalm, that penitential psalm composed upon this occasion shows, Psa 51:1,

and Nathan said unto David; being fully satisfied with the sincerity and genuineness of his repentance, of which he gave proof by words and deeds, and being under the direction and impulse of the Spirit of God:

the Lord hath put away thy sin; would not charge it upon him, impute it to him, or punish him for it, but freely and fully forgive it, cast it behind his back, and into the depth of the sea; cause it to pass from him and never more bring it against him, and which is the Lord's act, and his only, against whom sin is committed:

thou shall not die; though he should die a corporeal death, yet not by the immediate hand of God, or by the sword of justice as a malefactor, a murderer, and adulterer, as he, according to the law, deserved to die; nor should he die a spiritual death, though his grace had been so low, and his corruptions had risen so high; nor an eternal death, the second death, the lost wages of sin.

Gill: 2Sa 12:14

Howbeit, because by this deed,.... This complicated wickedness, adultery with Bathsheba, and the murder of her husband, and occasioning the death of others:

thou hast given great reason to the enemies of the Lord to blaspheme; to insult over Israel, and the God of Israel, and to magnify their own idols on account of the advantage they got when Uriah and other Israelites were slain; and to speak ill of God as a respecter of persons, who had cast off Saul and his family from the kingdom, and yet established David in it, guilty of crimes the other was not; and of the word, ways, and worship of God, and of the true religion, as all hypocrisy and deceit, when men that made such pretensions to it were guilty of such atrocious crimes; wherefore to let such see and know that the Lord did not approve of and countenance such actions, but abhorred and resented them:

the child also that is born unto thee shall surely die; which would be a visible testimony of God's displeasure at his sin, to all men that should hear of it, and know it; and being taken away in such a manner would be a great affliction to him, and the more as his affections were much towards the child, as appears by what follows; or otherwise the removal of it might have been considered as a mercy, since its life would have kept up the remembrance of the sin, and have been a standing reproach to him.

Gill: 2Sa 12:15

And Nathan departed unto his house,.... His own house, which probably was in the city of Jerusalem, having delivered his message, and brought David to a sense of his sin, and declared to him from the Lord the forgiveness of it; yet for the honour of religion, and the stopping of the mouths of blasphemers, the death of the child is threatened and foretold, and then Nathan took his leave of him, having nothing more from the Lord to say to him:

and the Lord struck the child that Uriah's wife bare unto David; for so she was, and not David's wife, when this child was begotten of her; and, as a mark of God's displeasure at the sin of adultery, the child was struck with a sore disease by the immediate hand of God:

and it was very sick; even unto death, as the event showed.

Gill: 2Sa 12:16

David therefore besought God for the child,.... Perhaps went into the tabernacle he had built for the ark, and prayed to the Lord to restore the child, and spare its life; for though the Lord had said it should die, he might hope that that was a conditional threatening, and that the Lord might be gracious and reverse it, 2Sa 12:22,

and David fasted: all that day:

and went in; to his own house from the house of God:

and lay all night upon the earth; would neither go into, nor lie upon a bed, but lay on the floor all night, weeping and praying for the child's life, and especially for its eternal welfare: he having through sin been the means of its coming into a sinful and afflicted state.

Gill: 2Sa 12:17

And the elders of his house arose, and went to him, to raise him up from the earth,.... To persuade him to rise up, and sit upon a seat, and go to bed, after having taken some food; these were some of the chief officers at court, and had the management of the affairs of his household:

but he would not; they could not persuade him to it:

neither did he eat bread with them; that evening, as he had used to do; they being the princes of his court, who were wont to sit at table with him.

Gill: 2Sa 12:18

And it came to pass on the seventh day, that the child died,.... Not the seventh day from its being taken ill, but from its birth; for it cannot be thought that David should fast seven days:

and the servants of David feared to tell him that the child was dead; lest he should be overwhelmed with too much sorrow:

for they said, behold, while the child was yet alive, we spake unto him; to rise from the ground, and eat food:

and he would not hearken unto our voice; we could not prevail upon him to do the one nor the other:

how will he then vex himself if we tell him that the child is dead? or should we acquaint him with it, "he will do mischief" ^w to himself, to his body; he will tear his flesh to pieces, and cut and kill himself; this they were afraid of, observing the distress and agony he was in while it was living, and therefore they concluded these would increase upon hearing of its death.

Gill: 2Sa 12:19

And when David saw that his servants whispered,.... For they said the above to one another with a low voice, that he might not hear them, though in the same room with them:

David perceived the child was dead; he guessed it was, and that this was the thing they were whispering about among themselves:

therefore David said unto his servants, is the child dead? and they said, he is dead; for putting the question to them so closely, they could not avoid giving the answer they did, and which he was prepared to receive, by what he had observed in them.

Gill: 2Sa 12:20

Then David arose from the earth,.... From the floor on which he lay:

and washed, and anointed himself, and changed his apparel; neither of which he had done during his time of fasting:

and came into the house of the Lord, and worshipped; went into the tabernacle he had built for the ark of God, and then in prayer submitted himself to the will of God, and acknowledged his justice in what he had done; gave thanks to God that he had brought him to a sense of his sin, and repentance for it, and had applied his pardoning grace to him, and given him satisfaction as to the eternal welfare and happiness of the child, as appears from 2Sa 12:23,

then he, came to his own house; from the house of God, having finished his devotion there:

and when he required; ordered food to be brought in:

they set bread before him, and he did eat: whereas before, while the child was living, he refused to eat.

Gill: 2Sa 12:21

Then said his servants unto him, what thing is this that thou hast done?.... Or what is the reason of such conduct and behaviour? they knew what was done, but they did not know the meaning of it, which is what they inquired after:

thou didst fast and weep for the child, while it was alive; prayed with fasting and weeping for it, that it might live and not die:

but when the child was dead thou didst rise and eat bread; and appeared cheerful; this seemed strange to them, when they expected his sorrow would be increased.

Gill: 2Sa 12:22

And he said, while the child was yet alive,.... And so there was hope it might be continued:

I fasted and wept; or sought the Lord by prayer, and fasting, and weeping, that the threatening might not take place, that the child's life might be spared:

for I said; within himself, thus he reasoned in his own mind:

who can tell whether God will be gracious to me, that the child may live? and in hope of this he kept praying, fasting, and weeping; he could not tell but God might repent of the evil he had threatened, as in some cases he has done; see Joe 2:13. Abarbinel thinks that David fasted and wept to hide this matter from his wife, and his servants, and did not let them know that this was in his punishment, that the child should die.

Gill: 2Sa 12:23

But now he is dead, wherefore should I fast?.... And pray; it is to no purpose, no end can be thought to be answered by it:

can I bring him back again? from the state of the dead, bring him to life by fasting, and praying, and weeping; that is not to e expected:

I shall go to him; to the state of the dead, to the grave, where his body was, or would be; to heaven and eternal happiness, where his soul was, as he comfortably hoped and believed: from whence it appears, that the Old Testament saints did not suppose an annihilation at death; but believed the immortality of the soul, a future state after death of eternal life and bliss:

but he shall not return to me; in the present mortal state, though at the resurrection they should meet again.

Gill: 2Sa 12:24

And David comforted Bathsheba his wife,.... Which is the first time she is so called, Uriah being dead, and David having married her; which though at first displeasing to the Lord, because the circumstances attending it, was afterwards confirmed by him. Bathsheba no doubt was very much distressed, and greatly disconsolate, on account of the sin she had committed, and because of the wrath and displeasure of God, and because of the death of the child, which was a token of it; and she might have some scruples in her mind whether it was lawful to continue cohabiting with David. Now David comforted her, by telling her that God had pardoned that iniquity they had been guilty of, and that he would give them another son, who should succeed him in the throne, and build an house for his name:

and went in unto her, and lay with her, as his wife:

and she bare a son; at the proper time:

and he called his name Solomon; either the Lord called him so, or David by his direction; for this name was given before his birth, 1Ch 22:9; the Keri or marginal reading is, "and she called his name", &c. that is, Bathsheba, who had been informed by David that this was the name the Lord would have him called by, which signifies "peaceable"; and the birth of this son was a confirmation of the peace and reconciliation between God and them, and which his name carried in it; as well as pointed to the peaceable times that should be during his reign, and in which be was a type of Christ, the Prince; of peace; who is the author of peace between God and men by the blood of his cross, and from whom spiritual peace flows, and by whom eternal peace and happiness is:

and the Lord loved him; and was to him a father, and he to him a son, as was promised, 2Sa 7:14. This love and affection of the Lord to Solomon was signified to David by Nathan, as follows.

Gill: 2Sa 12:25

And he sent by the hand of Nathan the prophet,.... Either David did; he sent by him to Bathsheba, to acquaint her with the name of the child, that it was to be Solomon; which is not so likely: or "he, David, delivered it into the hand of Nathan the prophet"; to educate it, instruct it, and bring it up in the nurture of the Lord; or rather the Lord sent a message by Nathan the prophet to David, that he loved Solomon:

and he called his name Jedidiah, because of the Lord: that is, David also called him by this name, because of the love of the Lord unto him; for Jedidiah signifies "the beloved of the Lord"; a name and character which well agrees with the Messiah, Solomon's antitype, Mat 3:17.

Gill: 2Sa 12:26

And Joab fought against Rabbah of the children of Ammon,.... Of his being sent against it, and of his besieging it, we read in 2Sa 11:1; but it can hardly be thought that he had been so long besieging it, as that David had two children by Bathsheba; but the account of the finishing of it is placed here, that the story concerning Bathsheba might lie together without any interruption:

and took the royal city; or that part of it in which the king's palace was, and which, as Abarbinel observes, was without the city, as the palaces of kings now usually are.

Gill: 2Sa 12:27

And Joab sent messengers to David,.... To acquaint him how he had proceeded, and what success he had had:

and said, I have fought against Rabbah; laid siege to it, and skirmished with parties that sallied out upon them:

and have taken the city of waters; the same with the royal city, and so the Targum here renders it; so called because situated by the waterside; Adrichomius says ^x the river Jabbok flowed round about it: or it abounded with fountains of water, from whence the other part of the city, or what was properly the city Rabbah, was supplied with water; and which communication being cut off, it could not hold out long, which Joab being sensible of, therefore sent for David. Junius and Tremellius render the words, "I have intercepted the water from the city"; with which the account of Josephus ^y agrees, who says, that he cut off the water from them, and precluded other supplies, so that they were in great distress for want of food and drink; and in like manner it was taken by Antiochus some hundreds of years later; for that; historian says ^z the siege by him lasted long, and they could not prevail, because of the multitude of men it, until one of the prisoners showed them a subterraneous passage, through which they came and fetched water; which they stopped up with stones and such like things, and then through want of water yielded.

Gill: 2Sa 12:28

Now therefore gather the rest of the people together,.... The rest of the soldiers in the land of Israel, and come to Rabbah:

and encamp against the city; invest it in form:

and take it; upon a surrender or by storm; for it could not hold out long:

lest I take the city, and it be called after my name; so great a regard had Joab, though an ambitious man, to the fame and credit of David his king: so Craterus ^a at the siege of Artacacna, being prepared to take it, waited the coming of Alexander, that he might have the honour of it.

Gill: 2Sa 12:29

And David gathered all the people together,.... The soldiers that were with him, or near him; which was done partly to recruit Joab's troops, who, by the continuance of the siege, and the sallies of the enemy on them, might be greatly diminished; and partly to make conquests of other cities of the Ammonites, and to carry off the spoil of them:

and went to Rabbah; which must be after the death of Uriah, and very probably during the time of Bathsheba's mourning for him:

and fought against it, and took it; by assault.

Gill: 2Sa 12:30

And he took their king's crown from off his head,.... The crown of Hanun the king of the Ammonites, who now fell into his hands, and whom he stripped of his ensigns of royalty, who had so shamefully abused his ambassadors, 2Sa 10:4,

(the weight whereof was a talent of gold with the precious stones): or, "and a precious stone"; there might be more, as our version suggests, but there was one in it remarkably large and valuable; Josephus ^b says it had in it a very precious stone, a sardonyx; and this, according to the Talmud ^c was of the value of a talent of gold. A talent was equal to three thousand shekels, as appears from Exo 38:25; and was in value, according to Brerewood ^d of our money, 4500 pounds; but according to Bishop Cumberland ^e 5067 pounds, three shillings and ten pence. This crown was of the same value with the golden candlestick in the tabernacle, Exo 25:39; and some think that value here is meant, and not the weight, a talent of gold being very heavy; according to Bishop Cumberland ^f, ninety three and three quarter pounds; some say an hundred thirteen pounds ten ounces, and more; too great a weight to be borne on the head by Hanun or David; but, what with the gold and precious stones about it, it might be equal in value to a talent of gold; but weight is expressly mentioned, and the crowns of the eastern princes were of great bulk and weight, as well as value: Athenaeus ^g makes mention of one made of ten thousand pieces of gold, placed on the throne of King Ptolemy, and of some of two cubits, of six, yea, of sixteen cubits. Some ^h are of opinion that this crown was not the crown of the king of Ammon, but of Milcom or Molech, their idol, and that the proper name should be retained in the version, and that David had a crown made of it he could bear; but if, as others ⁱ, the Syriac talent is meant, which was but the fourth part of an Hebrew one, the difficulty is greatly lessened; for it seems to be the same crown David afterwards wore, as follows:

and it was set on David's head; to show that the kingdom was translated to him, or was become subject to him; as Alexander, on the conquest of Darius, put the Persian diadem on his own head ^k, in token of that monarchy being translated to him: though, after all, the phrase, "from off", may be rendered "from above" or "over" ^l his head, and so it was set "above" or "over" the head of David, being supported by some means or other, that its weight did not bear thereon however, Paschalius, who wrote a learned work, "De Coronis", must be mistaken when be says ^m this seems to be the first use of a crown in the kingdom of Judah, there being no mention of a crown before, either of Saul or David, only of anointing; since express mention is made of Saul's crown, 2Sa 1:10; though his observation may be just, that this crown, allowed to be worn by David, was a pledge of the renewal of his royal dignity, and of his acceptance with God upon his repentance for his above sins:

and he brought forth the spoil of the city in great abundance; which, or at least part of it, was dedicated to the building of the sanctuary, 2Sa 8:11.

Gill: 2Sa 12:31

And he brought forth the people that were therein,.... Not all the inhabitants of the place, but the princes of the children of Ammon, the counsellors of Hattun, who advised him to use David's ambassadors in so shameful a manner, and others that expressed their pleasure and satisfaction in it:

and put them under saws, and under harrows of iron, and under axes of iron; whereby they were cut asunder, as some were by the Romans and others ⁿ, or their flesh torn to pieces, and they put to extreme pain and agony, and so died most miserably; see 1Ch 20:3,

and made them pass through the brickkiln; where they burnt their bricks, by which they were not only scorched and blistered, but burnt to death; so the word in the "Keri", or margin, signifies, which we follow; but in the text it is, they caused them to pass through Malcem, the same with Milcom or Molech, the abomination of the children of Ammon, 1Ki 11:5; unto which they made their children pass through the fire, and burnt them; and now in the same place they themselves are made to pass through, and be burnt, as a righteous punishment of them for their barbarous and wicked idolatry. The word used in the Greek version, according to Suidas ^o, signifies an army, or a battalion of men drawn up in a quadrangular form, like a brick; and in the same sense Josephus ^p uses it; hence a learned man ^q conjectures that David's army was drawn up in the like form, through which the Ammonites were obliged to pass, and as they passed were assailed with darts, and killed; a like punishment to which is what the Italians call "passing through the pikes":

and thus did he unto all the cities of the children of Ammon; to the inhabitants of them; that is, the chief, who bad expressed their joy at the ill usage of his ambassadors: this he did to strike terror into other nations, that they might fear to use his ambassadors in such like manner. This action of David's showing so much severity, is thought by most to be done when under the power of his lust with Bathsheba, in an hardened and impenitent state, when he had no sense of mercy himself, and so showed none; which is too injurious to his character; for this was a righteous retaliation of this cruel people, 1Sa 11:2. Which may be observed in other instances, Jdg 8:6; but the charge of cruelty in David will be easily removed by following the translation of a learned ^r man, and which I think the words will bear, "and he obliged the people that were in it to go out, and put them to the saw", to cut stones; "and to the iron mines", to dig there; "and to the axes of iron", to cut wood, with; "after he had made them to pass with their king" out of the city.

So David and all the people returned unto Jerusalem; in triumph, and with great spoil.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Sa 12:5

¹ tn Heb “the man doing this [is] a son of death.” See 1 Sam 20:31 for another use of this expression, which must mean “he is as good as dead” or “he deserves to die,” as 1 Sam 20:32 makes clear.

NET Notes: 2Sa 12:6

¹ tc With the exception of the Lucianic recension, the Old Greek translation has here “sevenfold” rather than “fourfold,” a reading that S. R. Driver thought probably to be the original reading (S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel, 291). However, Exod 22:1 [21:37 HT] specifies fourfold repayment for a stolen sheep, which is consistent with 2 Sam 12:6. Some mss of the Targum and the Syriac Peshitta exaggerate the idea to “fortyfold.”

tn Heb “the lamb he must repay fourfold because he did this thing and because he did not have compassion.”

NET Notes: 2Sa 12:7

¹ tn Heb “anointed.”

NET Notes: 2Sa 12:8

¹ tn Heb “and the wives of your lord into your chest [or “lap”].” The words “I put” are supplied in the translation for stylistic reasons and for clarification.

NET Notes: 2Sa 12:9

¹ tc So the Qere; the Kethib has “his.”

² tn Heb “to you for a wife.” This expression also occurs at the end of v. 10.

NET Notes: 2Sa 12:11

¹ tn Heb “raise up against you disaster.”

² tn Heb “house” (so NAB, NRSV); NCV, TEV, CEV “family.”

³ tn Or “friend.”

⁴ tn Heb “will lie with” (so NIV, NRSV); TEV “will have intercourse with”; CEV, NLT “will go to bed with.”

⁵ tn Heb “in the eyes of this sun.”

NET Notes: 2Sa 12:12

¹ tn Heb “and before the sun.”

NET Notes: 2Sa 12:13

¹ tn Heb “removed.”

NET Notes: 2Sa 12:14

¹ tc The MT has here “because you have caused the enemies of the Lord to treat the Lord with such contempt.” This is one of the so-called tiqqune sopherim, or “emendations of the scribes.” According to this ancient tradition, the scribes changed the text in order to soften somewhat the negative light in which David was presented. If that is the case, the MT reflects the altered text. The present translation departs from the MT here. Elsewhere the Piel stem of this verb means “treat with contempt,” but never “cause someone to treat with contempt.”

NET Notes: 2Sa 12:15

¹ tn Heb “and the Lord struck the child…and he was ill.” It is necessary to repeat “the child” in the translation to make clear who became ill, since “the Lord struck the child that Uriah’s wife had borne to David, and he became very ill” could be understood to mean that David himself became ill.

NET Notes: 2Sa 12:16

¹ tn Heb “sought” or “searched for.”

² tn Heb “and David fasted.”

³ tn The three Hebrew verbs that follow in this verse are perfects with prefixed vav. They may describe repeated past actions or actions which accompanied David’s praying and fasting.

NET Notes: 2Sa 12:18

¹ tn Heb “to our voice.”

² tn Heb “he will do harm.” The object is not stated in the Hebrew text. The statement may be intentionally vague, meaning that he might harm himself or them!

NET Notes: 2Sa 12:19

¹ tn Heb “David.” The name has been replaced in the translation by the pronoun (“he”) for stylistic reasons.

NET Notes: 2Sa 12:21

¹ tc For the MT בַּעֲבוּר (ba’avur, “for the sake of”) we should probably read בְּעוֹד (bÿ’od, “while”). See the Lucianic Greek recension, the Syriac Peshitta, and the Targum.

NET Notes: 2Sa 12:22

¹ tn Heb “said.”

² tn Heb “Who knows?”

NET Notes: 2Sa 12:24

¹ tn Heb “and he lay with her.”

² tn Heb “he”; the referent (David) has been specified in the translation for clarity. While some translations render the pronoun as third person plural (“they”), implying that both David and Bathsheba together named the child, it is likely that the name “Solomon,” which is related to the Hebrew word for “peace” (and may be derived from it) had special significance for David, who would have regarded the birth of a second child to Bathsheba as a confirming sign that God had forgiven his sin and was at peace with him.

³ tn Heb “him,” referring to the child.

NET Notes: 2Sa 12:25

¹ sn The name Jedidiah means “loved by the Lord.”

NET Notes: 2Sa 12:26

¹ sn Here the narrative resumes the battle story that began in 11:1 (see 11:25). The author has interrupted that story to give the related account of David’s sin with Bathsheba and the murder of Uriah. He now returns to the earlier story and brings it to a conclusion.

NET Notes: 2Sa 12:27

¹ sn The expression translated the water supply of the city (Heb “the city of the waters”) apparently refers to that part of the fortified city that guarded the water supply of the entire city. Joab had already captured this part of the city, but he now defers to King David for the capture of the rest of the city. In this way the king will receive the credit for this achievement.

NET Notes: 2Sa 12:28

¹ tn Heb “people.” So also in vv. 29, 31.

NET Notes: 2Sa 12:30

¹ tn Part of the Greek tradition wrongly understands Hebrew מַלְכָּם (malkam, “their king”) as a proper name (“Milcom”). Some English versions follow the Greek here, rendering the phrase “the crown of Milcom” (so NRSV; cf. also NAB, CEV). TEV takes this as a reference not to the Ammonite king but to “the idol of the Ammonite god Molech.”

² tn Heb “and its weight [was] a talent of gold.” The weight of this ornamental crown was approximately 75 lbs (34 kg). See P. K. McCarter, II Samuel (AB), 313.

NET Notes: 2Sa 12:31

¹ tn Heb “brought out.”

² tn Heb “and so he would do.”

³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

Geneva Bible: 2Sa 12:8

And I gave thee thy master's ^{( b )} house, and thy master's ^{( c )} wives into thy bosom, and gave thee the house of Israel and of Judah; and if [that had been] too little, I would moreover have given unto thee ^{( d )} such and such things.

^{( b )} For David succeeded Saul in his kingdom.

^{( c )} The Jews take this to be Eglah and Michal, or Rizpah and Michal.

^{( d )} That is, greater things than these: for God's love and benefits increase toward his own, if they do not hinder him by their ingratitude.

Geneva Bible: 2Sa 12:9

Wherefore hast thou despised the commandment of the LORD, to do evil in his sight? thou hast killed Uriah the Hittite with the sword, and hast taken his wife [to be] thy wife, and hast slain him with the sword of the ^{( e )} children of Ammon.

^{( e )} You have most cruelly given him into the hands of God's enemies.

Geneva Bible: 2Sa 12:11

Thus saith the LORD, Behold, I will raise up evil against thee out of thine own house, and I will take thy wives before thine eyes, and give [them] unto thy neighbour, and he shall lie with thy wives in the sight of this ^{( f )} sun.

^{( f )} Meaning openly, at noon.

Geneva Bible: 2Sa 12:13

And David said unto Nathan, I have sinned against the LORD. And Nathan said unto David, The LORD also hath ^{( g )} put away thy sin; thou shalt not die.

^{( g )} For the Lord seeks the sinner to turn to him.

Geneva Bible: 2Sa 12:14

Howbeit, because by this deed thou hast given great occasion to the enemies of the LORD to ^{( h )} blaspheme, the child also [that is] born unto thee shall surely die.

^{( h )} In saying, that the Lord has appointed a wicked man to reign over his people.

Geneva Bible: 2Sa 12:16

David therefore besought God for the child; and David fasted, and ^{( i )} went in, and lay all night upon the earth.

^{( i )} That is, to his private chamber.

Geneva Bible: 2Sa 12:17

And the elders of his house arose, [and went] to him, to raise him up from the earth: but he would not, neither did he eat ^{( k )} bread with them.

^{( k )} Thinking by his constant prayer that God would have restored his child, but God had determined otherwise.

Geneva Bible: 2Sa 12:20

Then David ^{( l )} arose from the earth, and washed, and anointed [himself], and changed his apparel, and came into the house of the LORD, and worshipped: then he came to his own house; and when he required, they set bread before him, and he did eat.

^{( l )} Showing that our lamentations should not be excessive, but moderate: and that we must praise God in all his doings.

Geneva Bible: 2Sa 12:21

Then ^{( m )} said his servants unto him, What thing [is] this that thou hast done? thou didst fast and weep for the child, [while it was] alive; but when the child was dead, thou didst rise and eat bread.

^{( m )} As they who did not consider that God grants many things to the sobs and tears of the faithful.

Geneva Bible: 2Sa 12:23

But now he is dead, wherefore should I fast? ^{( n )} can I bring him back again? I shall go to him, but he shall not return to me.

^{( n )} By this consideration he appeased his sorrow.

Geneva Bible: 2Sa 12:24

And David comforted Bathsheba his wife, and went in unto her, and lay with her: and she bare a son, and ^{( o )} he called his name Solomon: and the LORD loved him.

^{( o )} That is, the Lord, (1Ch 22:9).

Geneva Bible: 2Sa 12:25

And he sent by the hand of Nathan the ^{( p )} prophet; and ^{( q )} he called his name Jedidiah, because of the LORD.

^{( p )} To call him Solomon.

^{( q )} Meaning, David.

Geneva Bible: 2Sa 12:27

And Joab sent messengers to David, and said, I have fought against Rabbah, and have taken the city of ^{( r )} waters.

^{( r )} That is, the chief city and where all the water pipes are, is as good as taken.

Geneva Bible: 2Sa 12:30

And he took their king's crown from off his head, the weight whereof [was] a ^{( s )} talent of gold with the precious stones: and it was [set] on David's head. And he brought forth the spoil of the city in great abundance.

^{( s )} That is, 60 pounds after the weight of the common talent.

Geneva Bible: 2Sa 12:31

And he brought forth the people that [were] therein, and put [them] under ^{( t )} saws, and under harrows of iron, and under axes of iron, and made them pass through the brickkiln: and thus did he unto all the cities of the children of Ammon. So David and all the people returned unto Jerusalem.

^{( t )} Signifying that as they were malicious enemies of God, so he put them to cruel death.

Commentary -- Verse Range Notes

TSK Synopsis: 2Sa 12:1-31

1 Nathan's parable of the ewe lamb causes David to be his own judge.

7 David, reproved by Nathan, confesses his sin, and is pardoned.

15 David mourns and prays for the child while it lives.

24 Solomon is born, and named Jedidiah.

26 David takes Rabbah, and tortures the people thereof.

Maclaren: 2Sa 12:5-7

2 Samuel 12:5-7

Nathan's apologue, so tenderly beautiful, takes the poet-king on the most susceptible side of his character. All his history shows him as a man of wonderfully sweet, chivalrous, generous, swiftly compassionate nature. And so, when he hears the story of a mean, heartless selfishness, all that is best in him kindles into a generous indignation, and flames out into instinctive condemnation. The man that did this thing shall die because he had no pity.'

And then, on to that hot fervor of righteous wrath, comes this dash of cold water, And Nathan said to David, Thou art the man.' Like some keen spear-point, sharpened almost to invisibility, this short sentence (two words in the original) driven by a strong hand, goes right through the Armour to the very heart. What a collapse there would be in the king when the pointed forefinger of the prophet emphasized and drove home the application!

I. First That We Are All Strangely Blind To Our Own Faults.

This dramatic scene before us may be taken as suggesting first that we are all strangely blind to our own faults.

If a man's own sin is held up before him a little disguised, he says, How ugly it is!' And if only for a moment he can be persuaded that it is not his own conduct but some other sinner's that he is judging, the instinctive condemnation comes. We have two sets of names for vices: one set which rather mitigates and excuses them, and another set which puts them in their real hideousness. We keep the palliative set for home consumption, and liberally distribute the plain-spoken, ugly set amongst the vices and faults of our friends. The same thing which I call in myself prudence I call in you meanness. The same thing which you call in yourselves generous living, you call in your friend filthy sensualism. That which, to the doer of it, is only righteous indignation, to the onlooker is passionate anger. That which, in the practiser of it, is no more than a due regard for the interests of his own family and himself in the future, is, to the envious lookers-on, shabbiness and meanness in money matters. That which, to the liar, is only prudent diplomatic reticence, to the listener is falsehood. That which, in the man that judges his own conduct, is but a choleric word,' is, in his friend, when he judges him, fiat blasphemy.'

And so we go all round the circle, and condemn our own vices, when we see them in other people. So the king who had never thought, when he stole away Uriah's one ewe lamb, and did him to death by traitorous commands, setting him in the front of the battle, that he was wanting in compassion, blazes up at once, and righteously sentences the other man' to death, because he had no pity.' He had never thought of himself or of his crime as cruel, as mean, as selfish, as heartless. But when he sees a partially disguised picture of it he knows it for the devil's child that it is.

O wad some Power the giftie gie usTo see oursels as others see us!It wad free mony a blunder frae us,'

and so it would to see ourselves as we see others. We judge our brother and ourselves by two different standards.

And that is only one phase of a more general principle, one case that comes under a yet wider law, viz. that we are all blind, strangely blind, to our own faults. Why that is so I do not need to spend time in inquiring, except for a distinctly practical purpose. Let me just remind you how a strong wish for a thing that seems desirable always tends to confuse to a man the plain distinction between right and wrong; and how passions once excited, or the animal lusts and desires once kindled in a man, go straight to their object without the smallest regard to whether that object is to be reached by the breach of all laws, human and divine, or not. Excite any passion, and the passion is but a blind propensity towards certain good, and takes no question or consideration of whether right or wrong is involved at all.

And further, habit familiarizes with evil and diminishes our sense of it as evil. A man that has been for half a day in some ill-ventilated room does not notice the poisonous atmosphere; if you go into it you are half suffocated at first, and breathe more easily as you get used to it. A man can live amidst the foulest poison of evil; and, as the Styrian peasants get fat upon arsenic, his whole nature may seem to thrive by the poison that it absorbs. They tell us that the breed of fish that live in the lightless caverns in the bowels of some mountains, by long disuse have had their eyes atrophied out of them, and are blind because they have lived out of the light. And so men that live in the love of evil lose the capacity of discerning the evil, and he that walketh in darkness' becomes blind, blind to his sill, and blind to all the realities of life.

Then is it not true, too, that many of us systematically and of set purpose, continually avoid all questions as to the moral nature of our conduct? How many a man and woman who reads these words never sits down to think whether what they have been doing is right or wrong, because they have deep down in their consciences an uneasy suspicion as to what the answer would be. So, by reason of fostering passion, by reason of listening to wishes, by reason of the habit of wrongdoing, by reason of the systematic avoidance of all careful investigation of our character and of our conduct, we lose the power of fairly deciding upon the nature of our own acts.

Then self-love comes in, and still another thing tends to blind us. We are all ready to acquiesce in the general indictment, and so to shirk the particular application of it. That is what people do about all great moral principles that ought to affect conduct,-they admit them in words, as general truths applying to mankind, and then hide themselves in the crowd, and think that they escape the incidence and particular application of the truths. No one of us would, I suppose, venture in plain words to stand up and say: I am an exception to your general confessions of sin,' and most of us would be ready to unite in the acknowledgment: We have all come short of the glory of God,' though in our consciences there has never stirred the faintest movement of self-condemnation even whilst our lips have been uttering the confession. Do not shrink away in the crowd, my brother! Come out to the front, and stand by yourself as God sees you, isolated. Look at your own actions; never mind about other men's. Do not content yourselves with saying,' We have sinned'; say, ! have sinned against Thee.' God and you are as if alone in the universe. Against Thee, Thee only, have I sinned.' There are no crowds in God's eyes; He deals with single souls. Every one of us,--thou, and thou, and thou,--must give account of himself to God.

II. The True Work Of God's Message Is To Tear Down The Veil And To Show The Ugly Thing.

In the next place, let me ask you to think how this story suggests that the true work of God's message is to tear down the veil and to show the ugly thing.

Nathan said unto David, Thou art the man.' It needed a prophet to do that, with divine authority. Nothing less would suffice to get through the thick bosses of the buckler of self-conceit and ignorance which he had to penetrate. As God's messenger, he gathered up, as I said, into one sharp-pointed, keen-edged, steel-bright sentence, the very spirit of the whole ancient Law, which seeks to individualize the sinner, and to drive home to the conscience the consciousness of wrong-doing.

The remarks that I have been making, in the former part of this sermon, imperfect as they must necessarily be, may at least serve one or two purposes in reference to this part of my discourse.

It seems to me that if what I have been saying as to a man's blindness to his own true moral character be at all correct, there flows from that thought a strong presumption in favor of a divine revelation. We need another than our own voice to lay down the law of conduct, and to accuse and condemn the breaches of it. Conscience is not a wholly reliable guide, and is neither an impartial nor an all-knowing judge. Unconsciousness of evil is not innocence. It is not the purest of women who wipes her mouth and says, I have done no harm.' My conscience says to me, It is wrong to do wrong'; but when I say to my conscience, Yes, and pray what is wrong?' a large variety of answers is possible. A man may sophisticate his conscience, or bribe his conscience, or throttle his conscience, or sear his conscience. And so the man who is worst, who, therefore, ought to be most chastised by his conscience, has most immunity from it, and where, if it is to be of use, it ought to be most powerful, there it is weakest.

What then? Why this, then--a standard that varies is not a standard; we are left with a leaden rule. My conscience, your conscience, is like the standard measures which we at present possess, which by their very names --foot, handbreadth, nail, and the like, tell us that they were originally but the length of one man's limb. And so your measure of right and wrong, and another man's measure, though they may substantially correspond, yet differ according to your differences of education, character, and a thousand other things. So that the individual man's standard needs to be rectified. You have to send all the weights and measures up to the Tower now and then, to get them stamped and certified. And, as I believe, this fluctuation of our moral judgments shows the need for a fixed pattern and firm unchangeable standard, external to our mutable selves. A light on deck which pitches with the pitching ship is no guide. It must flash from a white pillar founded on a rock and immovable amid the restless waves. Our need of such a standard raises a strong presumption that a good God will give us what we need, if He can. Such a standard He has given, as I believe, in the revelation of Himself which lies in this book, and culminates in the life and character of Jesus Christ our Lord. There, and by that, we can set our watches. There we can read the law of morality, and by our deflections from it we can measure the amount of our guilt.

But beyond that, the remarks which I have already made in the former part of my sermon may suggest to us, along with this utterance of the prophet's, that one indispensable characteristic and certain criterion of a true message and gospel from God is that it pierces the conscience and kindles the sense of sin. My dear brethren, there is a great deal of so-called Christian teaching, both from pulpits and books in this day, which, to my mind, is altogether defective by reason of its underestimate of the cardinal fact of sin, and its consequent failure to represent the fundamental characteristic of the gospel as being deliverance and redemption. I am quite sure that the root of nine-tenths of all the heresies that have ever afflicted the Christian Church, and of the weakness of so much popular Christianity, is none other than this failure adequately to recognize the universality and the gravity of the fact of transgression. If a word comes to you, calls itself God's message, and does not start with man's sin, nor put in the forefront of its utterances the way by which the dominion of that sin in your own heart can be broken, and the penalties of that sin in your present and future life can be swept away, it is condemned, ipso facto, as not a gospel from God, or fit for man. O my brother! it sounds harsh; but it is the truest kindness, when Nathan stands before the king, and with his flashing eye and stern, calm voice says,' Thou art the man.' Was not that nobler, truer, tenderer, worthier of God, than if he had smoothed David down with soft speeches that would not have roused his conscience? Is it not the truest benevolence that keeps the surgeon's hand steady whilst his heart is touched by the pain that he inflicts, as he thrusts his gleaming instrument of tender cruelty into the poisonous sore? And are not God's mercy and love manifest for us in this, that He begins all His work on us with the grave, solemn indictment of each soul by itself, Thou art the man'?

He showed me all the mercy,For He taught me all the sin.'

III. Lastly,

Let me say that God accuses us and condemns us one by one that He may save us one by one. The meaning of Nathan's sharp sentence was speedily disclosed when the broken-down king exclaimed, I have sinned against the Lord,' and when, with laconic force as great as that which barbed the condemnation, the prophet stanched the wound with the brief words, And the Lord hath made to pass the iniquity of thy sin.' The intention of the accusation is the extension of the mercy and forgiveness. God, as the Apostle puts it, hath concluded all in unbelief, that He might have mercy upon all.'

And now, mark, for the carrying out of that divine purpose in regard to us, and for our possession of the proffered mercy, the same individualizing and isolating process is needful as was needful for the conviction of the sin. God desires to save the world, but God can only save men one at a time. There must be an individual access to Him for the reception of forgiveness, as there must be in regard to the conviction of sin, just as if He and I were the only two beings in the whole universe. There is no wholesale entrance into God's Church or into God's kingdom. God's mercy is not given to crowds, except as composed of individuals who have individually received it. There must be the personal act of faith; there must be my solitary coming to Him. As the old mystics used to define prayer, so I might define the whole process by which men are saved from their sins, the flight of the lonely soul to the lonely God.' My brother, it is not enough for you to say, We have sinned'; say, I have sinned.' It is not enough that from a gathered congregation there should go up the united litany, Lord, have mercy upon us! Christ, have mercy upon us! Lord, have mercy upon us!' You must make the prayer your own: Lord, have mercy upon me!' It is not enough that you should believe, as I suppose most of you fancy that you believe, that Christ has died for the sins of the whole world. That belief will give you no share in His forgiveness. You must come to closer grips with Him than that; and you must be able to say, Who loved me, and gave Himself for me.' Let us have no running away into the crowd. Come out, and stand by yourselves, and for yourselves stretch out your own hand, and take Christ for yourselves.

A man may die of starvation in a granary. You may be lost in the midst of this abundance which Christ has provided for you. And the difference between really possessing salvation and not possessing it, lies very largely in the difference between saying us' and' me.' Thou art the man' in regard to the general accusation of sin; Thou art the man' in regard to the solemn law which proclaims that the soul that sinneth it shall die'; and, blessed be God,' Thou art the man' in regard to the great promise that says, If any man thirst, let him come unto Me and drink.' Christ gives you a blank cheque in His word: Whoso cometh unto Me, I will in no wise cast out.' Write thine own name in, and by thy personal faith in the Lamb of God that died for thee, thy sins shall pass away; and all the fulness of God shah be thy very own for ever. If thou be wise, thou shalt be wise for thyself, and if thou scornest, thou alone shall bear it.'

Maclaren: 2Sa 12:13

2 Samuel 12:13

We ought to be very thankful that Scripture never conceals the faults of its noblest men. High among the highest of them stands the poet-king. Whoever, for nearly three thousand years, bas wished to express the emotions of trust in God, longing after purity, aspiration, and rapture of devotion, has found that his words have been before him.

And this man sins; black, inexcusable, aggravated transgression. You know the shameful story; I need not tell it over again. The Bible gives it us in all its naked ugliness, and there are precious lessons to be got out of it; such, for instance, as that it is not innocence that makes men good. This is the man after God's own heart!' people sneer. Yes! Not because saints have a peculiar morality, and atone for adultery and murder by making or singing psalms, but because, having fallen into foul sin, he learned to abhor it, and with many tears, with unconquerable resolution, with deepened trust in God, set his face once more to press toward the mark. That is a lesson worth learning.

And, again, David was not a hypocrite because he thus fell. All sin is inconsistent with devotion; but, thank God, we cannot say how much or how dark the sin must be which is incompatible with devotion, nor how much evil there may still lurk and linger in a heart of which the main set and aspiration are towards purity and God.

And, again, the worst transgressions are not the passionate outbursts contradictory of the main direction of a life which sometimes come; but the habitual, though they be far smaller, evils which are honeycombing the moral nature. White ants will pick a carcass clean sooner than a lion. And many a man who calls himself a Christian, and thinks himself one, is in far more danger, from little pieces of chronic meanness in his daily life, or sharp practice in his business, than ever David was in his blackest evil.

But the main lesson of all is that great and blessed one of the possibility of any evil and sin, like this black one, being annihilated and caused to pass away through repentance and confession. It is to that aspect of our text that I turn, and ask you to look with me at the three things that come out of it: David's penitence; David's pardon consequent upon his penitence; and David's punishment, notwithstanding his penitence and pardon.

I. First, Then, The Penitence.

What a divine simplicity there is in the words of our text: David said unto Nathan, I have sinned against the Lord.' That is all. In the original, two words are enough to revolutionize the man's whole life, and to alter all his relations to the divine justice and the divine Friend. I have sinned against the Lord.' Not an easy thing to say; and as the story shows us, a thing that David took a long time to mount up to.

Remember the narrative. A year has passed since his transgression. What sort of a year has it been? One of the Psalms tells us, When I kept silence my bones waxed old through my roaring all the day long; for day and night Thy hand was heavy upon me; my moisture was turned into the drought of summer.' There were long months of sullen silence, in which a clear apprehension and a torturing experience of divine disapprobation, like a serpent's fang, struck poison into his veins. His very physical frame seems to have suffered. His heart was as dry as the parched grass upon the steppes. That was what he got by his sin. A moment of turbid animal delight, and long days of agony; dumb suffering in which the sense of evil had not yet broken him down into a rain of sweet tears, but lay, like a burning consciousness, within his heart.

And then came the prophet with his parable, so tender, so ingenious, so powerful. And the quick flash of generous indignation, which showed how noble the man was after all, with which he responded to the picture, unknowing that it was a picture of his own dastardly conduct, led on to the solemn words in which Nathan tore away the veil; and with a threefold lever, if I may so say, overthrew the toppling structure of his impenitence.

First of all, and most chiefly, he seeks to win him to repentance by a picture of God's great love and goodness. I have done this and that and the other thing for thee. What hast thou done for Me?' Ah, that is the true beginning. You cannot frighten men into penitence, you may frighten them into remorse; and the remorse may or may not lead on to repentance. But bring to bear upon a man's heart the thought of the infinite and perfect love of God, and that is the solvent of all his obstinate impenitence, and melts him to cry, I have sinned.' And along with that element there is the other, the plain striking away of all disguises from the ugly fact of the sin. The prophet gives it its hideous name, and that is one element in the process which leads to true repentance. For so strange and subtle are the veils which we cast over our own evils, that it comes sometimes to us with a Shock and a start when some word, that we know to connote wickedness of the deepest dye, is applied to them. David had very likely so sophisticated his conscience that, though he had been writhing under the sense that he was a wrongdoer, it came to him with a kind of ugly surprise when the naked words adultery' and murder' were pressed up against his consciousness.

And the third element that brought him to his senses, and to his knees, was the threatening of punishment, which is salutary when it follows these other two, the revelation of a divine love and the unveiling of the essential nature of my own act; but which without these is but the hangman's whip' to which only inferior natures will respond. And these three, the appeal to God's love, the revelation of his own sin, the solemn warning of its consequences--these three brought to bear upon David's heart, broke him down into a passion of penitence in which he has only the two words to say, I have sinned against the Lord.' That is all. That is enough.

And what is it? It is the recognition--which is essential to all real penitence--that I have not merely broken some impersonal law, or done something that hurts my fellows, but that I have broken the relations which I ought to sustain to a living, loving Person, who is God. We commit crimes against society, we commit faults against one another, we commit sins against God, and the very notion of sin involves, as its correlative, the thought of the divine Lawgiver.

So, dear brethren, penitence goes deeper than a recognition of demerit and unworthiness. It is more than an acknowledgment of imperfection and breach of morality. It is something different altogether from the acknowledgment that I have committed a fault against my fellow. David had done Bathsheba and Uriah, and in them his whole kingdom, foul wrong, but, as he says in Psalm 51, Against Thee, Thee only, have I sinned.' His account with these is of a less grave character, but against Thee I sinned.'

And in like manner, this penitence contains in it the recognition of transgression against a loving Friend and Father, which had been brought home to his mind by all the words of the rebuking prophet, who was a kind of incarnate conscience for him now. And it contains, still further, confession to God against whom he had sinned. The first impulse of a man when he dimly discerns how far he has departed from God's law, is that which the old story represents was the first impulse of the first sinners--to hide himself in the trees of the garden. The second impulse is to go to Him against whom we have sinned, and who only therefore can deal with the sin in the way of forgiveness, and to pour it all out before Him. Once an Apostle, when he caught a partial glimpse of his own demerit and transgression, said to the Master with a natural impulse, Depart from me, for I am a sinful man, O Lord!' But Peter had a deeper sense of his own sin, and a happier knowledge of what Christ could do for his sin, when his brother Apostle whispering to him in the boat,' It is the Lord,' the traitor Apostle cast himself into the shallow water and floundered through it anyhow, to get as close as he could to the Master's feet.

Do not go away from God because you feel that you have sinned against Him. Where should you go but to your mother's bosom, and hide your face there, if you have committed faults against her? Where should you go but to God if against Him you have transgressed? Look, my brother, at your own character and conduct; measure the deficiencies and imperfections, the transgressions and faults; ay! perhaps with some of you, the crimes against men and society and human laws; but see beneath all these a deeper thought; and stifle not the words that would come to your lips as a relief, like a surgeon's lancet struck into some foul gathering, I have sinned against the Lord.'

II. And Now, Secondly, Notice With Me David's Pardon Consequent Upon His Repentance.

Can there be anything more striking--I do not say dramatic, for the circumstances are far too serious for terms of art--can there be anything more in the nature of a gospel to us all than that brief dialogue? David said unto Nathan, I have sinned against the Lord.' And Nathan said unto David, The Lord also hath put away thy sin.'

Immediate forgiveness, that is the first lesson that I would press upon you. Dear brethren, it is an experience which you may each repeat in your own history at this moment. It needs but the confession in order that the forgiveness should come. At this end of the telephone whisper your confession, and before it has well passed your lips there comes back the voice sweet as that of angels, The Lord hath forgiven thy sin.' One word, one motion of a heart aware of, and hating, and desiring to escape from, its evil, brings with a rush the whole fulness of fatherly and forgiving love into any heart. And that one confession may be the turning-point of a man's life, and may obliterate all the sinful past, and may bring him into loving, reconciled, harmonious relations with the Almighty Judge.

Learn, too, not only the immediacy of the answer and the simplicity of the means, but learn how thorough and complete God's dealing with your sin may be. The original language of my text might be rendered,' The Lord hath caused thy sin to pass away'; the thought being substantially that of some impediment or veil between man and Him which, with a touch of His hand, He dissolves as it were into vapor, and so leaves all the sky clear for His warmth and sunshine to pour down upon the heart. We do not need to enter upon theological language in talking about this great gift of forgiveness. It means substantially that howsoever you and I have piled up mountain upon mountain, Alp upon Alp, of our evils and transgressions, all pass away and become non-existent. Another word of the Old Testament expresses the same idea when it speaks about sin being covered.' Another word expresses the same idea when it speaks about God as casting' men's sins into the depths of the sea'--all meaning this one thing, that they no longer stand as barriers between the free flow of His love and our poor hearts. He takes away the sense of guilt, touches the wounded conscience, and there is healing in His hand. As, according to the old belief, the sovereign, by laying his hand upon sufferers from the King's evil' healed them and cleansed them, so the touch of His forgiving love takes away the sense of guilt and heals the spirit. He removes all the impediments between His love and us. His love can now come undisturbed. His deepest and solemnest judgments do not need to come; and no more does there stand frowning between us and Him the specter of our past.

People tell us that forgiveness is impossible, that whatsoever a man soweth, that must he also reap'; that law is law, and that the consequences cannot be averted. That is all quite true if there is not a God. It is not true if there is; and if there is no God, there is no sin. So if there is a God, there is forgiveness.

Consequences, as I shall have to show you in a moment, may still remain, but pardon may be ours all the same. When you forgive your child, does it mean that you do not thrash it, or does it mean that you take it to your heart? And when God pardons, does it mean that He waives His laws, or does it mean that He lets us come into the whole warmth and sunshine of His love? Will you go there?

Forgiveness was to Jews a thing difficult to apprehend. It was hard for them to understand the harmony of it with the rigid retribution on which their whole system of religion reposed. But you and I have come further into the light than Nathan and David had. And I have to preach a modification of the words of my text which is not a limitation of them, but the unveiling of their basis and the surest confirmation of them, when I say In Him'--Jesus Christ--we have redemption through His blood, even the forgiveness of sins.'

The New Testament teaches us that the Cross of Christ threw its power back upon former transgressions as well as forward upon future ones; and that in Him past ages, though they knew Him not, received remission. Christ is the Medium of the divine forgiveness; Christ's Cross is the ground of the divine pardon; Christ's sacrifice is the guarantee for us that the sin which He has borne He has borne away. By His stripes we are healed.' Wherefore, men and brethren, be it known unto you, that through this Man is preached unto us the forgiveness of our sins.'

III. Third And Lastly, Look At The Punishment Which Follows

Shall I say notwithstanding or because of?--the penitence and the pardon.

In David's life there came the immediate retribution in kind, which was signalized as such by the divine message--the death of the child who was conceived in sin and shapen in iniquity.' But beyond that, look at David's life after his great fall. There was no more brightness in it. His own sin and example of lust loosed the bonds of morality in his household, and his son followed his example and improved upon it. And from that came Absalom's murder of his brother, and from that Absalom's exile, and from that Absalom's rebellion, and from that Absalom's death, which nearly killed his poor old father. And for all the rest of his days his home was troubled, and his last years ended with the turmoil of a disputed succession before his eyes were closed, all traceable to this one foul crime.

Joab was the torment of David's later days, and Joab's power over him depended upon his having been the instrument of Uriah's murder; and so the master of the king, whose bidding he had done. Ahithophel was the brain of Absalom's conspiracy. His defection struck a sharp arrow into David's heart--mine own familiar friend in whom I trusted.' He evidently hated the king with fierce hatred. He was Bathsheba's grandfather; and we are not going wrong, I think, in tracing his passionate hatred, and the peculiar form of insult which he counseled Absalom to adopt, to the sense of foul wrong which had been done to his house by David's crime.

And so all through his days this poor old king had to do what you and I have to do--to bear the temporal results of sin. Be not deceived, God is not mocked; for whatsoever a man soweth that shall he also reap.' So' of our pleasant vices the gods make whips to scourge us.' And it is in mercy that we have to drink as we have brewed, that we have to lie upon the beds that we have made; that in regard to outward consequences, and in regard to our own hearts and inward history, we are the architects of our own fortunes, and cannot escape the penalties of our sins and of our faults. Better to have it so than be cursed with impunity!

Some of you young men are sowing diseases in your bones that will either make you invalids or will kill you before your time. All of us are bearing about with us, in some measure and sense, the issues, which are the punishments, of our evil. Let us thank Him and take up the praise of the old psalm, Thou wast a God that forgivest them, though Thou tookest vengeance of their inventions.' There is either merciful chastisement here, that we may be parted from our sins, or there is judgment hereafter.

O my brother! let me beseech you, do not commit the suicide of impenitence, but go to Christ, in whom all our sins are taken away, and lay your hands on the head of that great Sacrifice, and the Lord shall cause to pass the iniquity of your sin.'

MHCC: 2Sa 12:1-14

God will not suffer his people to lie still in sin. By this parable Nathan drew from David a sentence against himself. Great need there is of prudence in giving reproofs. In his application, he was faithful. He says in plain terms, Thou art the man. God shows how much he hates sin, even in his own people; and wherever he finds it, he will not let it go unpunished. David says not a word to excuse himself or make light of his sin, but freely owns it. When David said, I have sinned, and Nathan perceived that he was a true penitent, he assured him his sin was forgiven. Thou shalt not die: that is, not die eternally, nor be for ever put away from God, as thou wouldest have been, if thou hadst not put away the sin. Though thou shalt all thy days be chastened of the Lord, yet thou shalt not be condemned with the world. There is this great evil in the sins of those who profess religion and relation to God, that they furnish the enemies of God and religion with matter for reproach and blasphemy. And it appears from David's case, that even where pardon is obtained, the Lord will visit the transgression of his people with the rod, and their iniquity with stripes. For one momentary gratification of a vile lust, David had to endure many days and years of extreme distress.

MHCC: 2Sa 12:15-25

David now penned the Psa 51:1, in which, though he had been assured that his sin was pardoned, he prays earnestly for pardon, and greatly laments his sin. He was willing to bear the shame of it, to have it ever before him, to be continually upbraided with it. God gives us leave to be earnest with him in prayer for particular blessings, from trust in his power and general mercy, though we have no particular promise to build upon. David patiently submitted to the will of God in the death of one child, and God made up the loss to his advantage, in the birth of another. The way to have creature comforts continued or restored, or the loss made up some other way, is cheerfully to resign them to God. God, by his grace, particularly owned and favoured that son, and ordered him to be called Jedidiah, Beloved of the Lord. Our prayers for our children are graciously and as fully answered when some of them die in their infancy, for they are well taken care of, and when others live, " beloved of the Lord."

MHCC: 2Sa 12:26-31

To be thus severe in putting the children of Ammon to slavery was a sign that David's heart was not yet made soft by repentance, at the time when this took place. We shall be most compassionate, kind, and forgiving to others, when we most feel our need of the Lord's forgiving love, and taste the sweetness of it in our own souls.

Matthew Henry: 2Sa 12:1-14

It seems to have been a great while after David had been guilty of adultery with Bath-sheba before he was brought to repentance for it. For, when Nathan was sent to him, the child was born (2Sa 12:14), so that it was about nine months that David lay under the guilt of that sin, and, for aught that appears, unrepented of. What shall we think of David's state all this while? Can we imagine that his heart never smote him for it, or that he never lamented it in secret before God? I would willingly hope that he did, and that Nathan was sent to him, immediately upon the birth of the child, when the thing by that means came to be publicly known and talked of, to draw from him an open confession of the sin, to the glory of God, the admonition of others, and that he might receive, by Nathan, absolution with certain limitations. But, during these nine months, we may well suppose his comforts and the exercises of his graces suspended, and his communion with God interrupted; during all that time, it is certain, he penned no psalms, his harp was out of tune, and his soul like a tree in winter, that has life in the root only. Therefore, after Nathan had been with him, he prays, Restore unto me the joy of thy salvation, and open thou my lips, Psa 51:12, Psa 51:15. Let us observe,

I. The messenger God sent to him. We were told by the last words of the foregoing chapter that the thing David had done displeased the Lord, upon which, one would think, it should have followed that the Lord sent enemies to invade him, terrors to take hold on him, and the messengers of death to arrest him. No, he sent a prophet to him - Nathan, his faithful friend and confidant, to instruct and counsel him, 2Sa 12:1. David did not send for Nathan (though he had never had so much occasion as he had now for his confessor), but God sent Nathan to David. Note, Though God may suffer his people to fall into sin, he will not suffer them to lie still in it. He went on frowardly in the way of his heart, and if left to himself, would have wandered endlessly, but (saith God) I have seen his ways, and will heal him, Isa 57:17, Isa 57:18. He sends after us before we seek after him, else we should certainly be lost. Nathan was the prophet by whom God had sent him notice of his kind intentions towards him (2Sa 7:4), and now, by the same hand, he sends him this message of wrath. God's word in the mouth of his ministers must be received, whether it speak terror or comfort. Nathan was obedient to the heavenly vision, and went on God's errand to David. He did not say, "David has sinned, I will not come near him."No; count him not an enemy, but admonish him as a brother, 2Th 3:15. He did not say, "David is a king, I dare not reprove him."No; if God sends him, he sets his face like a flint, Isa 50:7.

II. The message Nathan delivered to him, in order to his conviction.

1. He fetched a compass with a parable, which seemed to David as a complaint made to him by Nathan against one of his subjects that had wronged his poor neighbour, in order to his redressing the injury and punishing the injurious. Nathan, it is likely, used to come to him upon such errands, which made this the less suspected. It becomes those who have interest in princes, and have free access to them, to intercede for those that are wronged, that they may have justice done them. (1.) Nathan represented to David a grievous injury which a rich man had done to an honest neighbour that was not able to contend with him: The rich man had many flocks and herds (2Sa 12:2); the poor man had one lamb only; so unequally is the world divided; and yet infinite wisdom, righteousness, and goodness, make the distribution, that the rich may learn charity and the poor contentment. This poor man had but one lamb, a ewe-lamb, a little ewe-lamb, having not wherewithal to buy or keep more. But it was a cade -lamb (as we call it); it grew up with his children, 2Sa 12:3. He was fond of it, and it was familiar with him at all times. The rich man, having occasion for a lamb to entertain a friend with, took the poor man's lamb from him by violence and made use of that (2Sa 12:4), either out of covetousness, because he grudged to make use of his own, or rather out of luxury, because he fancied the lamb that was thus tenderly kept, and ate and drank like a child, must needs be more delicate food than any of his own and have a better relish. (2.) In this he showed him the evil of the sin he had been guilty of in defiling Bath-sheba. He had many wives and concubines, whom he kept at a distance, as rich men keep their flocks in their fields. Had he had but one, and had she been dear to him, as the ewe-lamb was to its owner, had she been dear to him as the loving hind and the pleasant roe, her breasts would have satisfied him at all times, and he would have looked no further, Pro 5:19. Marriage is a remedy against fornication, but marrying many is not; for, when once the law of unity is transgressed, the indulged lust will hardly stint itself. Uriah, like the poor man, had only one wife, who was to him as his own soul, and always lay in his bosom, for he had no other, he desired no other, to lie there. The traveller or wayfaring man was, as bishop Patrick explains it from the Jewish writers, the evil imagination, disposition, or desire, which came into David's heart, which he might have satisfied with some of his own, yet nothing would serve but Uriah's darling. They observe that this evil disposition is called a traveller, for in the beginning it is only so, but, in time, it becomes a guest, and, in conclusion, is master of the house. For he that is called a traveller in the beginning of the verse is called a man ( ish - a husband) in the close of it. Yet some observe that in David's breast lust was but as a wayfaring man that tarries only for a night; it did not constantly dwell and rule there. (3.) By this parable he drew from David a sentence against himself. For David supposing it to be a case in fact, and not doubting the truth of it when he had it from Nathan himself, gave judgment immediately against the offender, and confirmed it with an oath, 2Sa 12:5, 2Sa 12:6. [1.] That, for his injustice in taking away the lamb, he should restore four-fold, according to the law (Exo 22:1), four sheep for a sheep. [2.] That for his tyranny and cruelty, and the pleasure he took in abusing a poor man, he should be put to death. If a poor man steal from a rich man, to satisfy his soul when he is hungry, he shall make restitution, though it cost him all the substance of his house, Pro 6:30, Pro 6:31 (and Solomon there compares the sin of adultery with that, Pro 6:32); but if a rich man steal for stealing sake, not for want but wantonness, merely that he may be imperious and vexatious, he deserves to die for it, for to him the making of restitution is no punishment, or next to none. If the sentence be thought too severe, it must be imputed to the present roughness of David's temper, being under guilt, and not having himself as yet received mercy.

2. He closed in with him, at length, in the application of the parable. In beginning with a parable he showed his prudence, and great need there is of prudence in giving reproofs. It is well managed if, as here, the offender can be brought ere he is aware, to convict and condemn himself. But here, in his application, he shows his faithfulness, and deals as plainly and roundly with king David himself as if he had been a common person. In plain terms, " Thou art the man who hast done this wrong, and a much greater, to thy neighbour; and therefore, by thy own sentence, thou deservest to die, and shalt be judged out of thy own mouth. Did he deserve to die who took his neighbour's lamb? and dost not thou who hast taken thy neighbour's wife? Though he took the lamb, he did not cause the owner thereof to lose his life, as thou hast done, and therefore much more art thou worthy to die."Now he speaks immediately from God, and in his name. He begins with, Thus saith the Lord God of Israel, a name sacred and venerable to David, and which commanded his attention. Nathan now speaks, not as a petitioner for a poor man, but as an ambassador from the great God, with whom is no respect of persons.

(1.) God, by Nathan, reminds David of the great things he had done and designed for him, anointing him to be king, and preserving him to the kingdom (Pro 6:7), giving him power over the house and household of his predecessor, and of others that had been his masters, Nabal for one. He had given him the house of Israel and Judah. The wealth of the kingdom was at his service and every body was willing to oblige him. Nay, he was ready to bestow any thing upon him to make him easy: I would have given thee such and such things, Pro 6:8. See how liberal God is in his gifts; we are not straitened in him. Where he has given much, yet he gives more. And God's bounty to us is a great aggravation of our discontent and desire of forbidden fruit. It is ungrateful to covet what God has prohibited, while we have liberty to pray for what God has promised, and that is enough.

(2.) He charges him with a high contempt of the divine authority, in the sins he had been guilty of: Wherefore hast thou (presuming upon thy royal dignity and power) despised the commandment of the Lord? Pro 6:9. This is the spring and this is the malignity of sin, that it is making light of the divine law and the law-maker; as if the obligation of it were weak, the precepts of it trifling, and the threats not at all formidable. Though no man ever wrote more honourably of the law of God than David did, yet, in this instance, he is justly charged with a contempt of it. His adultery with Bath-sheba, which began the mischief, is not mentioned, perhaps because he was already convinced of that, but, [1.] The murder of Uriah is twice mentioned: " Thou hast killed Uriah with the sword, though not with thy sword, yet, which is equally heinous, with thy pen, by ordering him to be set in the forefront of the battle."Those that contrive wickedness and command it are as truly guilty of it as those that execute it. It is repeated with an aggravation: Thou hast slain him with the sword of the children of Ammon, those uncircumcised enemies of God and Israel. [2.] The marrying of Bath-sheba is likewise twice mentioned, because he thought there was no harm in that (Pro 6:9): Thou hast taken his wife to be thy wife, and again, Pro 6:10. To marry her whom he had before defiled, and whose husband he had slain, was an affront upon the ordinance of marriage, making that not only to palliate, but in a manner to consecrate, such villanies. In all this he despised the word of the Lord (so it is in the Hebrew), not only his commandment in general which forbade such things, but the particular word of promise which God had, by Nathan, sent to him some time before, that he would build him a house. If he had had a due value and veneration for this sacred promise, he would not thus have polluted his house with lust and blood.

(3.) He threatens an entail of judgements upon his family for this sin (Pro 6:10): " The sword shall never depart from thy house, not in thy time nor afterwards, but, for the most part, thou and thy posterity shall be engaged in war."Or it points at the slaughters that should be among his children, Amnon, Absalom, and Adonijah, all falling by the sword. God had promised that his mercy should not depart from him and his house (Pro 7:15), yet here threatens that the sword should not depart. Can the mercy and the sword consist with each other? Yes, those may lie under great and long afflictions who yet shall not be excluded from the grace of the covenant. The reason given is, Because thou hast despised me. Note, Those who despise the word and law of God despise God himself and shall be lightly esteemed. It is particularly threatened, [1.] That his children should be his grief: I will raise up evil against thee out of thy own house. Sin brings trouble into a family, and one sin is often made the punishment of another. [2.] That his wives should be his shame, that by an unparalleled piece of villany they should be publicly debauched before all Israel, Pro 6:11, Pro 6:12. It is not said that this should be done by his own son, lest the accomplishment should have been hindered by the prediction being too plain; but it was done by Absalom, at the counsel of Ahithophel, Pro 16:21, Pro 16:22. He that defiled his neighbour's wife should have his own defiled, for thus that sin used to be punished, as appears by Job's imprecation, Job 31:10, Then let my wife grind unto another, and that threatening, Hos 4:14. The sin was secret, and industriously concealed, but the punishment should be open, and industriously proclaimed, to the shame of David, whose sin in the matter of Uriah, though committed many years before, would then be called to mind and commonly talked of upon that occasion. As face answers to face in a glass, so does the punishment often answer to the sin; here is blood for blood and uncleanness for uncleanness. And thus God would show how much he hates sin, even in his own people, and that, wherever he find it, he will not let it go unpunished.

3. David's penitent confession of his sin hereupon. He says not a word to excuse himself or extenuate his sin, but freely owns it: I have sinned against the Lord, 2Sa 12:13. It is probable that he said more to this purport; but this is enough to show that he was truly humbled by what Nathan said, and submitted to the conviction. He owns his guilt - I have sinned, and aggravates it - It was against the Lord: on this string he harps in the psalm he penned on this occasion. Psa 51:1, Against thee, thee only, have I sinned.

4. His pardon declared, upon this penitent confession, but with a proviso. When David said I have sinned, and Nathan perceived that he was a true penitent,

(1.) He did, in God's name, assure him that his sin was forgiven: " The Lord also has put away thy sin out of the sight of his avenging eye; thou shalt not die, "that is, "not die eternally, nor be for ever put away from God, as thou wouldest have been if he had not put away the sin."The obligation to punishment is hereby cancelled and vacated. He shall not come into condemnation: that is the nature of forgiveness. "Thy iniquity shall not be thy everlasting ruin. The sword shall not depart from thy house, but, [1.] It shall not cut thee off, thou shalt come to thy grave in peace."David deserved to die as an adulterer and murderer, but God would not cut him off as he might justly have done. [2.] "Though thou shalt all thy days be chastened of the Lord, yet thou shalt not be condemned with the world. "See how ready God is to forgive sin. To this instance, perhaps, David refers, Psa 32:5, I said, I will confess, and thou forgavest. Let not great sinners despair of finding mercy with God if they truly repent; for who is a God like unto him, pardoning iniquity?

(2.) Yet he pronounces a sentence of death upon the child, 2Sa 12:14. Behold the sovereignty of God! The guilty parent lives, and the guiltless infant dies; but all souls are his, and he may, in what way he pleases, glorify himself in his creatures. [1.] David had, by his sin, wronged God in his honour; he had given occasion to the enemies of the Lord to blaspheme. The wicked people of that generation, the infidels, idolaters, and profane, would triumph in David's fall, and speak ill of God and of his law, when they saw one guilty of such foul enormities that professed such an honour both for him and it. "These are your professors! This is he that prays and sings psalms, and is so very devout! What good can there be in such exercises, if they will not restrain men from adultery and murder?"They would say, "Was not Saul rejected for a less matter? why then must David live and reign still?"not considering that God sees not as man sees, but searches the heart. To this day there are those who reproach God, and are hardened in sin, through the example of David. Now, though it is true that none have any just reason to speak ill of God, or of his word and ways, for David's sake, and it is their sin that do so, yet he shall be reckoned with that laid the stumbling-block in their way, and gave, though not cause, yet colour, for the reproach. Note, There is this great evil in the scandalous sins of those that profess religion, and relation to God, that they furnish the enemies of God and religion with matter for reproach and blasphemy, Rom 2:24. [2.] God will therefore vindicate his honour by showing his displeasure against David for this sin, and letting the world see that though he loves David he hates his sin; and he chooses to do it by the death of the child. The landlord may distrain on any part of the premises where he pleases. Perhaps the diseases and deaths of infants were not so common in those days as they are now, which might make this, as an unusual thing, the more evident token of God's displeasure; according to the word he had often said, that he would visit the sins of the fathers upon the children.

Matthew Henry: 2Sa 12:15-25

Nathan, having delivered his message, staid not at court, but went home, probably to pray for David, to whom he had been preaching. God, in making use of him as an instrument to bring David to repentance, and as the herald both of mercy and judgment, put an honour upon the ministry, and magnified his word above all his name. David named one of his sons by Bath-sheba Nathan, in honour of this prophet (1Ch 3:5), and it was that son of whom Christ, the great prophet, lineally descended, Luk 3:31. When Nathan retired, David, it is probable, retired likewise, and penned the 51st Psalm, in which (though he had been assured that his sin was pardoned) he prays earnestly for pardon, and greatly laments his sin; for then will true penitents be ashamed of what they have done when God is pacified towards them, Eze 16:63.

Here is, I. The child's illness: The Lord struck it, and it was very sick, perhaps with convulsions, or some other dreadful distemper, 2Sa 12:15. The diseases and death of infants that have not sinned after the similitude of Adam's transgression, especially as they are sometimes sadly circumstanced, are sensible proofs of the original sin in which they are conceived.

II. David's humiliation under this token of God's displeasure, and the intercession he made with God for the life of the child (2Sa 12:16, 2Sa 12:17): He fasted, and lay all night upon the earth, and would not suffer any of his attendants either to feed him or help him up. This was an evidence of the truth of his repentance. For, 1. Hereby it appeared that he was willing to bear the shame of his sin, to have it ever before him, and to be continually upbraided with it; for this child would be a continual memorandum of it, both to himself and others, if he lived: and therefore he was so far from desiring its death, as most in such circumstances do, that he prayed earnestly for its life. True penitents patiently bear the reproach of their youth, and of their youthful lusts, Jer 31:19. 2. A very tender compassionate spirit appeared in this, and great humanity, above what is commonly found in men, especially men of war, towards little children, even their own; and this was another sign of a broken contrite spirit. Those that are penitent will be pitiful. 3. He discovered, in this, a great concern for another world, which is an evidence of repentance. Nathan had told him that certainly the child should die; yet, while it is in the reach of prayer, he earnestly intercedes with God for it, chiefly (as we may suppose) that its soul might be safe and happy in another world, and that his sin might not come against the child, and that it might not fare the worse for that in the future state. 4. He discovered, in this, a holy dread of God and of his displeasure. He deprecated the death of the child chiefly as it was a token of God's anger against him and his house, and was inflicted in performance of a threatening; therefore he prayed thus earnestly that, if it were the will of God, the child might live, because that would be to him a token of God's being reconciled to him. Lord, chasten me not in thy hot displeasure. Psa 6:1.

III. The death of the child: It died on the seventh day (2Sa 12:18), when it was seven days old, and therefore not circumcised, which David might perhaps interpret as a further token of God's displeasure, that it died before it was brought under the seal of the covenant; yet he does not therefore doubt of its being happy for the benefits of the covenant do not depend upon the seals. David's servants, judging of him by themselves, were afraid to tell him that the child was dead, concluding that then he would disquiet himself most of all; so that he knew not till he asked, 2Sa 12:19.

IV. David's wonderful calmness and composure of mind when he understood the child was dead. Observe,

1. What he did. (1.) He laid aside the expressions of his sorrow, washed and anointed himself, and called for clean linen, that he might decently appear before God in his house. (2.) He went up to the tabernacle and worshipped, like Job when he heard of the death of his children. He went to acknowledge the hand of God in the affliction, and to humble himself under it, and to submit to his holy will in it, to thank God that he himself was spared and his sin pardoned, and to pray that God would not proceed in his controversy with him, nor stir up all his wrath. Is any afflicted? Let him pray. Weeping must never hinder worshipping. (3.) Then he went to his own house and refreshed himself, as one who found benefit by his religion in the day of his affliction; for, having worshipped, he did eat, and his countenance was no more sad.

2. The reason he gave for what he did. His servants thought it strange that he should afflict himself so for the sickness of the child and yet take the death of it so easily, and asked him the reason of it (2Sa 12:21), in answer to which he gives this plain account of his conduct, (1.) That while the child was alive he thought it his duty to importune the divine favour towards it, 2Sa 12:22. Nathan had indeed said the child should die, but, for aught that he knew, the threatening might be conditional, as that concerning Hezekiah: upon his great humiliation and earnest prayer, he that had so often heard the voice of his weeping might be pleased to reverse the sentence, and spare the child: Who can tell whether God will yet be gracious to me? God gives us leave to be earnest with him in prayer for particular blessings, from a confidence in his power and general mercy, though we have no particular promise to build upon: we cannot be sure, yet let us pray, for who can tell but God will be gracious to us, in this or that particular? When our relations and friends have fallen sick, the prayer of faith has prevailed much; while there is life there is hope, and, while there is hope, there is room for prayer. (2.) That now the child was dead he thought it as much his duty to be satisfied in the divine disposal concerning it (2Sa 12:23): Now, wherefore should I fast? Two things checked his grief: - [1.] I cannot bring him back again; and again, He shall not return to me. Those that are dead are out of the reach of prayer; nor can our tears profit them. We can neither weep nor pray them back to this life. Wherefore then should we fast? To what purpose is this waste? Yet David fasted and wept for Jonathan when he was dead, in honour to him. [2.] I shall go to him. First, To him to the grave. Note, The consideration of our own death should moderate our sorrow at the death of our relations. It is the common lot; instead of mourning for their death, we should think of our own: and, whatever loss we have of them now, we shall die shortly, and go to them. Secondly, To him to heaven, to a state of blessedness, which even the Old Testament saints had some expectation of. Godly parents have great reason to hope concerning their children that die in infancy that it is well with their souls in the other world; for the promise is to us and to our seed, which shall be performed to those that do not put a bar in their own door, as infants do not. Favores sunt ampliandi - Favours received should produce the hope of more. God calls those his children that are born unto him; and, if they be his, he will save them. This may comfort us when our children are removed from us by death, they are better provided for, both in work and wealth, than they could have been in this world. We shall be with them shortly, to part no more.

V. The birth of Solomon. Though David's marrying Bath-sheba had displeased the Lord, yet he was not therefore commanded to divorce her; so far from this that God gave him that son by her on whom the covenant of royalty should be entailed. Bath-sheba, no doubt, was greatly afflicted with the sense of her sin and the tokens of God's displeasure. But, God having restored to David the joys of his salvation, he comforted her with the same comforts with which he himself was comforted of God (2Sa 12:24): He comforted Bath-sheba. And both he and she had reason to be comforted in the tokens of God's reconciliation to them, 1. Inasmuch as, by his providence, he gave them a son, not as the former, who was given in anger and taken away in wrath, but a child graciously given, and written among the living in Jerusalem. They called him Solomon - peaceful, because his birth was a token of God's being at peace with them, because of the prosperity which was entailed upon him, and because he was to be a type of Christ, the prince of peace. God had removed one son from them, but now gave them another instead of him, like Seth instead of Abel, Gen 4:25. Thus God often balances the griefs of his people with comforts in the same thing wherein he hath afflicted them, setting the one over-against the other. David had very patiently submitted to the will of God in the death of the other child, and now God made up the loss of that, abundantly to his advantage, in the birth of this. The way to have our creature-comforts either continued or restored, or the loss of them made up some other way, is cheerfully to resign them to God. 2. Inasmuch as, by his grace, he particularly owned and favoured that son: The Lord loved him (2Sa 12:24 and 2Sa 12:25), ordered him, by the prophet Nathan, to be called Jedidiah - Beloved of the Lord: though a seed of evil-doers (for such David and Bath-sheba were), yet so well ordered was the covenant, and the crown entailed by it, that it took away all attainders and corruption of blood, signifying that those who were by nature children of wrath and disobedience should, by the covenant of grace, not only be reconciled, but made favourites. And, in this name, he typified Jesus Christ, that blessed Jedidiah, the son of God's love, concerning whom God declared again and again, This is my beloved Son, in whom I am well pleased.

Matthew Henry: 2Sa 12:26-31

We have here an account of the conquest of Rabbah, and other cities of the Ammonites. Though this comes in here after the birth of David's child, yet it is most probable that it was effected a good while before, and soon after the death of Uriah, perhaps during the days of Bath-sheba's mourning for him. Observe, 1. That God was very gracious in giving David this great success against his enemies, notwithstanding the sin he had been guilty of just at that time when he was engaged in this war, and the wicked use he had made of the sword of the children of Ammon in the murder of Uriah. Justly might he have made that sword, thenceforward, a plague to David and his kingdom; yet he breaks it, and makes David's sword victorious, even before he repents, that this goodness of God might lead him to repentance. Good reason had David to own that God dealt not with him according to his sins, Psa 103:10. 2. That Joab acted very honestly and honourably; for when he had taken the city of waters, the royal city, where the palace was, and from which the rest of the city was supplied with water (and therefore, upon the cutting off of that, would be obliged speedily to surrender), he sent to David to come in person to complete this great action, that he might have the praise of it, 2Sa 12:26-28. Herein he showed himself a faithful servant, that sought his master's honour, and his own only in subordination to his, and left an example to the servants of the Lord Jesus, in every thing they do, to consult his honour. Not unto us, but to thy name, give glory. 3. That David was both too haughty and too severe upon this occasion, and neither so humble nor so tender as he should have been. (1.) He seems to have been too fond of the crown of the king of Ammon, 2Sa 12:30. Because it was of extraordinary value, by reason of the precious stones with which it was set, David would have it set upon his head, though it would have been better to have cast it at God's feet, and at this time to have put his own mouth in the dust, under guilt. The heart that is truly humbled for sin is dead to worldly glory and looks upon it with a holy contempt. (2.) He seems to have been too harsh with his prisoners of war, 2Sa 12:31. Taking the city by storm, after it had obstinately held out against a long and expensive siege, if he had put all whom he found in arms to the sword in the heat of battle, it would have been severe enough; but to kill them afterwards in cold blood, and by cruel tortures, with saws and harrows, tearing them to pieces, did not become him who, when he entered upon the government, promised to sing of mercy as well as judgment, Psa 101:1. Had he made examples of those only who had abused his ambassadors, or advised or assisted in it, that being a violation of the law of nations, it might have been looked upon as a piece of necessary justice for terror to other nations; but to be thus severe with all the cities of the children of Ammon (that is, the garrisons or soldiers of the cities) was extremely rigorous, and a sign that David's heart was not yet made soft by repentance, else the bowels of his compassion would not have been thus shut up - a sign that he had not yet found mercy, else he would have been more ready to show mercy.

Keil-Delitzsch: 2Sa 12:1-14

2Sa 12:1-4

Nathan's Reproof. - 2Sa 12:1. To ensure the success of his mission, viz., to charge the king with his crimes, Nathan resorted to a parable by which he led on the king to pronounce sentence of death upon himself. The parable is a very simple one, and drawn from life. Two men were living in a certain city: the one was rich, and had many sheep and oxen; the other was poor, and possessed nothing at all but one small lamb which he had bought and nourished ( יחיּה , lit . kept alive), so that it grew up in his house along with his son, and was treated most tenderly and loved like a daughter. The custom of keeping pet-sheep in the house, as we keep lap-dogs, is still met with among the Arabs (vid., Bochart, Hieroz . i. p. 594). There came a traveller ( הלך , a journey, for a traveller) to the rich man ( לאישׁ without an article, the express definition being introduced afterwards in connection with the adjective העשׁיר ; vid., Ewald , §293 a , p. 741), and he grudged to take of his own sheep and oxen to prepare (sc., a meal) for the traveller who had come to his house; "and he took the poor man's lamb, and dressed it for the man that had come to him."

2Sa 12:5-6

David was so enraged at this act of violence on the part of the rich man, that in the heat of his anger he pronounced this sentence at once: "As the Lord liveth, the man who did this deserves to die; and the lamb he shall restore fourfold." The fourfold restoration corresponds to the law in Exo 22:1. The culprit himself was also to be put to death, because the forcible robbery of a poor man's pet-lamb was almost as bad as man-stealing.

2Sa 12:7-8

The parable was so selected that David could not suspect that it had reference to him and to his son. With all the greater shock therefore did the words of the prophet, "Thou art the man," come upon the king. Just as in the parable the sin is traced to its root - namely, insatiable covetousness - so now, in the words of Jehovah which follow, and in which the prophet charges the king directly with his crime, he brings out again in the most unsparing manner this hidden background of all sins, for the purpose of bringing thoroughly home to his heart the greatness of his iniquity, and the condemnation it deserved. "Jehovah the God of Israel hath said, I anointed thee king over Israel, and I delivered thee out of the hand of Saul, and I gave thee thy master's house and thy master's wives into thy bosom." These words refer to the fact that, according to the general custom in the East, when a king died, his successor upon the throne also succeeded to his harem, so that David was at liberty to take his predecessor's wives; though we cannot infer from this that he actually did so: in fact this is by no means probable, since, according to 1Sa 14:50, Saul had but one wife, and according to 2Sa 3:7 only one concubine, whom Abner appropriated to himself. "And gave thee the house of Israel and Judah;" i.e., I handed over the whole nation to thee as king, so that thou couldst have chosen young virgins as wives from all the daughters of Judah and Israel. מעט ואם , "and if (all this was) too little, I would have added to thee this and that."

2Sa 12:9

"Why hast thou despised the word of Jehovah, to do evil in His eyes? Thou hast slain Uriah the Hethite with the sword, and taken his wife to be thy wife, and slain him with the sword of the Ammonites." The last clause does not contain any tautology, but serves to strengthen the thought by defining more sharply the manner in which David destroyed Uriah. הרג , to murder, is stronger than הכּה ; and the fact that it was by the sword of the Ammonites , the enemies of the people of God, that the deed was done, added to the wickedness.

2Sa 12:10-12

The punishment answers to the sin. There is first of all (2Sa 12:10) the punishment for the murder of Uriah: "The sword shall not depart from thy house for ever, because thou hast despised me, and hast taken the wife," etc. "For ever" must not be toned down to the indefinite idea of a long period, but must be held firmly in its literal signification. the expression "thy house,"however, does not refer to the house of David as continued in his descendants, but simply as existing under David himself until it was broken up by his death. The fulfilment of this threat commenced with the murder of Amnon by Absalom (2Sa 13:29); it was continued in the death of Absalom the rebel (2Sa 18:14), and was consummated in the execution of Adonijah (1Ki 2:24-25).

2Sa 12:11-12

But David had also sinned in committing adultery. It was therefore announced to him by Jehovah, "Behold, I raise up mischief over thee out of thine own house, and will take thy wives before thine eyes, and give them to thy neighbour, that he may lie with thy wives before the eyes of this sun (for the fulfilment of this by Absalom, see 2Sa 16:21-22). "For thou hast done it in secret; but I will do this thing before all Israel, and before (in the face of) the sun." David's twofold sin was to be followed by a twofold punishment. For his murder he would have to witness the commission of murder in his own family, and for his adultery the violation of his wives, and both of them in an intensified form. As his sin began with adultery, and was consummated in murder, so the law of just retribution was also carried out in the punishment, in the fact that the judgments which fell upon his house commenced with Amnon's incest, whilst Absalom's rebellion culminated in the open violation of his father's concubines, and even Adonijah lost his life, simply because he asked for Abishag the Shunammite, who had lain in David's bosom to warm and cherish him in his old age (1Ki 2:23-24).

2Sa 12:13-14

These words went to David's heart, and removed the ban of hardening which pressed upon it. He confessed to the prophet, "I have sinned against the Lord." "The words are very few, just as in the case of the publican in the Gospel of Luke (Luk 18:13). But that is a good sign of a thoroughly broken spirit ... There is no excuse, no cloaking, no palliation of the sin. There is no searching for a loophole, ... no pretext put forward, no human weakness pleaded. He acknowledges his guilt openly, candidly, and without prevarication"( Berleb. Bible ). In response to this candid confession of his sin, Nathan announced to him, "The Lord also hath let thy sin pass by (i.e., forgiven it) . Thou wilt not die. Only because by this deed thou hast given the enemies of the Lord occasion to blaspheme, the son that is born unto thee shall die." נאץ , inf. abs. Piel, with chirek, because of its similarity in sound to the following perfect (see Ewald , §240, c .). גּם , with which the apodosis commences, belongs to the הבּן which follows, and serves to give emphasis to the expression: "Nevertheless the son"(vid., Ges . §155, 2, a .). David himself had deserved to die as an adulterer and murderer. The Lord remitted the punishment of death, not so much because of his heartfelt repentance, as from His own fatherly grace and compassion, and because of the promise that He had given to David (2Sa 7:11-12), - a promise which rested upon the assumption that David would not altogether fall away from a state of grace, or commit a mortal sin, but that even in the worst cases he would turn to the Lord again and seek forgiveness. The Lord therefore punished him for this sin with the judgments announced in 2Sa 12:10-12, as about to break upon him and his house. But as his sin had given occasion to the enemies of the Lord - i.e., not only to the heathen, but also to the unbelieving among the Israelites themselves - to blaspheme or ridicule his religion and that of all other believers also, the child that was begotten in adultery and had just been born should die; in order, on the one hand, that the father should atone for his adultery in the death of the son, and, on the other hand, that the visible occasion for any further blasphemy should be taken away: so that David was not only to feel the pain of punishment in the death of his son, but was also to discern in it a distinct token of the grace of God.

Keil-Delitzsch: 2Sa 12:15-25

David's Penitential Grief, and the Birth of Solomon. - 2Sa 12:15. The last-mentioned punishment was inflicted without delay. When Nathan had gone home, the Lord smote the child, so that it became very ill.

2Sa 12:16-17

Then David sought God (in prayer) for the boy, and fasted, and went and lay all night upon the earth. וּבא , "he came," not into the sanctuary of the Lord (2Sa 12:20 is proof to the contrary), but into his house, or into his chamber, to pour out his heart before God, and bend beneath His chastising hand, and refused the appeal of his most confidential servants, who tried to raise him up, and strengthen him with food. "The elders of his house," judging from Gen 24:2, were the oldest and most confidential servants, "the most highly honoured of his servants, and those who had the greatest influence with him"(Clericus).

2Sa 12:18

On the seventh day, when the child died, the servants of David were afraid to tell him of its death; for they said (to one another), "Behold, while the child was still living, we spoke to him, and he did not hearken to our voice; how should we say to him, now the child is dead, that he should do harm?"(i.e., do himself an injury in the depth of his anguish.)

2Sa 12:19-20

David saw at once what had happened from their whispering conversation, and asked whether the child was dead. When they answered in the affirmative, he rose up from the ground, washed and anointed himself, and changed his clothes; that is to say, he laid aside all the signs of penitential grief and mourning, went into the house of the Lord (the holy tent upon Mount Zion) and worshipped, and then returned to his house, and had food set before him.

2Sa 12:21-22

When his servants expressed their astonishment at all this, David replied, "As long as the boy lived, I fasted and wept: for I thought (said), Perhaps (who knows) the Lord may be gracious to me, that the child may remain alive. But now he is dead, why should I fast? can I bring him back again? I shall go to him, but he will not return to me." On this O. v. Gerlach has the following admirable remarks: "In the case of a man whose penitence was so earnest and so deep, the prayer for the preservation of his child must have sprung from some other source than excessive love of any created object. His great desire was to avert the stroke, as a sign of the wrath of God, in the hope that he might be able to discern, in the preservation of the child, a proof of divine favour consequent upon the restoration of his fellowship with God. But when the child was dead, he humbled himself under the mighty hand of God, and rested satisfied with His grace, without giving himself up to fruitless pain."This state of mind is fully explained in Ps 51, though his servants could not comprehend it. The form יחנּני is the imperfect Kal , יחנּני according to the Chethibh , though the Masoretes have substituted as the Keri וחנּני , the perfect with vav consec .

2Sa 12:23-25

2Sa 12:23 is paraphrased very correctly by Clericus: "I shall go to the dead, the dead will not come to me."- 2Sa 12:24. David then comforted his wife Bathsheba, and lived with her again; and she bare a son, whom he called Solomon , the man of peace (cf. 1Ch 22:9). David gave the child this name, because he regarded his birth as a pledge that he should now become a partaker again of peace with God, and not from any reference to the fact that the war with the Ammonites was over, and peace prevailed when he was born; although in all probability Solomon was not born till after the capture of Rabbah and the termination of the Ammonitish war. His birth is mentioned here simply because of its connection with what immediately precedes. The writer adds (in 2Sa 12:24, 2Sa 12:25), "And Jehovah loved him, and sent by the hand (through the medium) of Nathan the prophet; and he called his son Jedidiah (i.e., beloved of Jehovah), for Jehovah's sake." The subject to ויּשׁלח (he sent) cannot be David, because this would not yield any appropriate sense, but must be Jehovah , the subject of the clause immediately preceding. "To send by the hand,"i.e., to make a mission by a person (vid., Exo 4:13, etc.), is equivalent to having a commission performed by a person, or entrusting a person with a commission to another. We learn from what follows, in what the commission with which Jehovah entrusted Nathan consisted: "And he (Nathan, not Jehovah) called his (the boy's) name Jedidiah." And if Nathan is the subject to "called,"there is nothing to astonish in the expression "because of the Lord."The idea is this: Nathan came to David according to Jehovah's instructions, and gave Solomon the name Jedidiah for Jehovah's sake, i.e., because Jehovah loved him. The giving of such a name was a practical declaration on the part of Jehovah that He loved Solomon, from which David could and was intended to discern that the Lord had blessed his marriage with Bathsheba. Jedidiah , therefore, was not actually adopted as Solomon's name.

Keil-Delitzsch: 2Sa 12:26-28

Conquest of Rabbah, and Punishment of the Ammonites (comp. 1Ch 20:1-3). - "Joab fought against Rabbah of the children of Ammon, and took the king's city." המּלוּכה עיר , the capital of the kingdom, is the city with the exception of the acropolis, as 2Sa 12:27 clearly shows, where the captured city is called "the water-city." Rabbah was situated, as the ruins of Ammân show, on both banks of the river ( Moiet ) Ammân (the upper Jabbok), in a valley which is shut in upon the north and south by two bare ranges of hills of moderate height, and is not more than 200 paces in breadth. "The northern height is crowned by the castle, the ancient acropolis, which stands on the north-western side of the city, and commands the whole city"(see Burckhardt, Syria ii. pp. 612ff., and Ritter, Erdkunde xv. pp. 1145ff.). After taking the water-city, Joab sent messengers to David, to inform him of the result of the siege, and say to him, "Gather the rest of the people together, and besiege the city (i.e., the acropolis, which may have been peculiarly strong), and take it, that I may not take the city (also), and my name be named upon it," i.e., the glory of the conquest be ascribed to me. Luther adopts this explanation in his free rendering, "and I have a name from it."

Keil-Delitzsch: 2Sa 12:29

Accordingly David "gathered together all the people," - i.e., all the men of war who had remained behind in the land; from which we may see that Joab's besieging army had been considerably weakened during the long siege, and at the capture of the water-city, - "and fought against the acropolis, and took it."

Keil-Delitzsch: 2Sa 12:30

He then took their king's crown ( "their king," viz., the king of the Ammonites) from off his (the king's) head; so that he had either been taken prisoner or slain at the capture of the city. The weight of the crown was "a talent of gold, and precious stones" (sc., were upon it): as the writer of the Chronicles has correctly explained it by supplying בּהּ . The Hebrew talent (equal to 3000 shekels) was 83 1/2 Dresden pounds. But the strongest man could hardly have borne a crown of this weight upon his head for however short a time; and David could scarcely have placed it upon his own head. We must therefore assume that the account of the weight is not founded upon actual weighing, but simply upon an approximative estimate, which is somewhat too high. David also took a great quantity of booty out of the city.

Keil-Delitzsch: 2Sa 12:31

He also had the inhabitants executed, and that with cruel tortures. "He sawed them in pieces with the saw and with iron harrows." בּמּגרה ויּשׂם , "he put them into the saw,"does not give any appropriate sense; and there can be no doubt, that instead of וישׂם we should read ויּשׂר (from שׂוּר ): "he cut (sawed) them in pieces." הבּרזל וּבמגזרות , "and with iron cutting tools." The meaning of the ἁπ. λεγ. מגזרות cannot be more precisely determined. The current rendering, "axes or hatchets,"is simply founded upon the circumstance that גּזר , to cut, is applied in 2Ki 6:4 to the felling of trees. The reading in the Chronicles, וּבמּגרות , is evidently a copyist's error, as we have already had בּמּגרה , "with the saw." The meaning of the next clause is a disputed point, as the reading itself varies, and the Masoretes read בּמּלבּן instead of the Chethibh במלכן , "he made them go through brick-kilns,"i.e., burnt them in brick-kilns, as the lxx and Vulgate render it. On the other hand, Thenius takes the Chethibh under his protection, and adopts Kimchi's explanation: "he led them through Malchan , i.e., through the place where the Ammonites burned their children in honour of their idol."Thenius would therefore alter בּמלכּם into בּמלכּם or בּמּלכּם : "he offered them as sacrifices in their image of Moloch. "But this explanation cannot be even grammatically sustained, to say nothing of the arbitrary character of the alteration proposed; for the technical expression למּלך בּאשׁ חעביר , "to cause to go through the fire for Moloch"(Lev 18:21), is essentially different from בּמּלך חעביר , to cause to pass through Moloch, an expression that we never meet with. Moreover, it is impossible to see how burning the Ammonites in the image of Moloch could possibly be "an obvious mode of punishing idolatry,"since the idolatry itself consisted in the fact that the Ammonites burned their children to Moloch. So far as the circumstances themselves are concerned, the cruelties inflicted upon the prisoners are not to be softened down, as Daaz and others propose, by an arbitrary perversion of the words into a mere sentence to hard labour, such as sawing wood, burning bricks, etc. At the same time, the words of the text do not affirm that all the inhabitants of Rabbah were put to death in this cruel manner. בּהּ אשׁר העם (without כּל ) refers no doubt simply to the fighting men that were taken prisoners, or at the most to the male population of the acropolis of Rabbah, who probably consisted of fighting men only. In doing this, David merely retaliated upon the Ammonites the cruelties with which they had treated their foes; since according to Amo 1:13 they ripped up women who were with child, and according to 1Sa 11:2 their king Nahash would only make peace with the inhabitants of Jabesh upon the condition that the right eye of every one of them should be put out. It is sufficiently evident from this, that the Ammonites had aimed at the most shameful extermination of the Israelites. "Thus did he unto all the cities of the Ammonites," i.e., to all the fortified cities that resisted the Israelites. After the close of this war, David returned to Jerusalem with all the men of war. The war with the Syrians and Ammonites, including as it did the Edomitish war as well, was the fiercest in which David was ever engaged, and was also the last great war of his life.

Constable: 2Sa 9:1--20:26

VI. DAVID'S TROUBLES chs. 9--20

Chapters 9-20 contrast with chapters 2-8 in that this later section is negative whereas the earlier one was positive. It records failure; the former records success. Compare the similar narrative of Saul's triumphs (1 Sam. 7-12) and his troubles (1 Sam. 13-31).

"The crumbling of the empire in these chapters is far from anticlimactic. It is an outworking of the fertility principle which the author has been presenting throughout the entire book. Even David, the successful king, is not above this principle. When he disobeyed the covenant he was judged, and since he was the king the whole nation was judged with him. Sexual sin (related to the fertility motif) was the cause of David's downfall, and his fall was followed by sexual sins in his family."¹⁴⁹

David got into trouble when he stopped being humble before God and became arrogant. He was not as bad as Eli and his sons or Saul in this respect. Had he been, God would have cut him off too instead of giving him the Davidic Covenant. Chapters 9-20 show the effects of being arrogant before God.

Scholars frequently refer to chapters 9-20 along with 1 Kings 1 and 2 as "the succession narrative."¹⁵⁰ The reason for this is that the passage deals with matters that lead up to Solomon's succession of David as Israel's king.¹⁵¹ Other scholars prefer to call this unit "court history" since it deals with a broader range of subjects than just Solomon's succession to the throne.¹⁵²

"Virtually all scholars agree that this is one of the finest examples of history writing from the ancient Near Eastern world. It is at the same time a masterpiece of biography and storytelling what with its ingenious interweaving of plots and subplots, its brilliant character sketches, and its attention to artistic touches such as climax and denouement."¹⁵³

Chapters 9-20 begin with information about the survivors in Saul's family (ch. 9) as does the next major section of the book, chapters 21-24 (21:1-14).

Constable: 2Sa 10:1--12:31

B. God's Faithfulness despite David's Unfaithfulness chs. 10-12

These chapters form a sub-section within the Court History portion of 2 Samuel.¹⁵⁷ The phrase "Now it happened" or "Now it was" (10:1; 13:1) always opens a new section.¹⁵⁸ Descriptions of Israel's victories over the Ammonites (10:1-11:1; 12:26-31) frame the David and Bathsheba story.¹⁵⁹ The parallel passage in 1 Chronicles (19:1-20:3) spans 2 Samuel 10-12 while omitting the David and Bathsheba incident. The motif word salah ("send") appears 23 times in this section but only 21 times in the rest of the Court History. Its occurrence may signal the development of a power motif here.¹⁶⁰

Constable: 2Sa 11:1--12:31

2. David's unfaithfulness to God chs. 11-12

These two chapters form a unit as is clear from their chiastic structure.

"A. David sends Joab to besiege Rabbah (11:1).

B. David sleeps with Bathsheba, who becomes pregnant (11:2-5).

C. David has Uriah killed (11:6-17).

D. Joab sends David a message (11:18-27a).

E. The Lord is displeased with David (11:27b).

D'. The Lord sends David a messenger (12:1-14).

C'. The Lord strikes David's infant son, who dies (12:15-23).

B'. David sleeps with Bathsheba, who becomes pregnant (12:24-25).

A'. Joab sends for David to besiege and capture Rabbah (12:26-31)."¹⁶⁷

Even though David had been faithful to Jonathan in keeping his covenant with him (ch. 9), he was not faithful to Jehovah in keeping His covenant with Israel (i.e., the Mosaic Covenant). The writer's main point in this section, I believe, was the following. Disobedience to God's revealed will in the Law of Moses resulted in lack of blessing symbolized by infertility and death. Another view is this.

"The Bathsheba interlude occurs in 2 Samuel 11-12 primarily to indicate the birth and choice of Solomon, but much is learned about God's covenant dealing with His king."¹⁶⁸

This is perhaps the second most notorious sin in the Bible, after the Fall. It has probably received the most attention from unbelievers in movies and other forms of entertainment. Unbelievers love to gloat over the sins of godly people.

Constable: 2Sa 11:26--12:16

David's response to his sins 11:26-12:15a

At first, David piously tried to salve Joab's conscience for his complicity in Uriah's death (11:25). The Hebrew word translated "displease" literally means "be evil in your sight." David was calling what was sin something other than sin (cf. 1 John 1:9). What David had done was not only evil in Joab's eyes, but, of infinitely greater importance, it was evil in God's eyes. David further hardened his heart and covered up his sin by marrying Bathsheba (11:27).

"The Hebrew phrase translated had her brought [NIV]' (v. 27) is literally sent and collected her' and emphasizes the abuse of royal power that David is increasingly willing to exercise. . ."¹⁸⁷

"How could a man--a man after God's own heart--fall to such a level? If you are honest about your own heart, it's not hard to understand."¹⁸⁸

Here are some suggestions for guarding yourself against similar sexual sin. First, realize that there is nothing that will guarantee you immunity from sinning in this way. We face the choice to yield to sexual temptation over and over again, and overcoming it once or many times is no guarantee that we will always overcome it (cf. 1 Cor. 10:12). Second, cultivate your daily commitment to the Lord. We cannot afford to live one day out of fellowship with Him. We can strengthen our hearts against temptation that may assail us during the day by recommitting ourselves to pleasing Him and obeying Him daily in prayer before we encounter the temptations of that day. Third, cultivate intimacy with your spouse, if you are married. Covetousness is less of a problem, though it will always be a problem, if you are content with the person whom God has given you. Contentment is something that we learn (cf. Phil. 4:11). Fourth, cultivate accountability with your mate, if you are married. Voluntarily tell your spouse where you have been, what you have been doing, and who you have been with. Do not wait for your mate to ask you these questions, but volunteer this information. If you do this regularly and know that you are going to have to do it, because you have made a commitment to yourself to do it, it will affect what you do. Fifth, anticipate temptation and avoid it. If you know that a particular individual attracts you strongly, do not spend too much time with him or her. Furthermore, refrain from saying anything to such a person that you would not say if your or that person's spouse was standing there with you.

About one year passed between the events of chapter 11 and those of chapter 12. This seems clear from the fact that God struck David and Bathsheba's child shortly after Nathan confronted David with his sin (12:15). God graciously gave David months to confess his sin, but when he did not, the Lord sent Nathan to confront him. These must have been months of inner turmoil for David.

"David wasn't relaxing and taking life easy, sipping lemonade on his patio, during the aftermath of his adultery. Count on it . . . he had sleepless nights. He could see his sin written across the ceiling of his room as he tossed and turned in bed. He saw it written across the walls. He saw it on the plate where he tried to choke down his meals. He saw it on the faces of his counselors. He was a miserable husband, an irritable father, a poor leader, and a songless composer. He lived a lie but he couldn't escape the truth.

"He had no joy. (Restore to me the joy of Thy salvation' Ps. 51:12.) He was unstable. He felt inferior and insecure. (Create in me a clean heart, O God, and renew a steadfast spirit within me' Ps. 51:10.) Sin does that to you. It's part of the wages that sin inevitably demands. A carnal Christian will dance all around and try to tell you, Everything's fine. Don't press me. I'm really free . . . really having fun . . . I'm doing well. You just haven't any idea.' But down inside it's there. Everything is empty, hollow, joyless, pointless. A true Christian cannot deny that. True guilt is there. Oppressively there. Constantly there."¹⁸⁹

Finally the Lord sent His prophet to confront the king. This required considerable courage on Nathan's part since David could have hardened his heart and had the prophet executed.

"In confronting someone in his sin, the timing is as important as the wording. Simply to tighten your belt, grab your Bible and, at your convenience, confront a person who is in sin is unwise. Most importantly, you need to be sure that you're sent by God. Nathan was."¹⁹⁰

Nathan's parable (cf. 14:1-20; 1 Kings 20:35-42; Isa. 5:1-7; Jer. 3:1-5) appealed to David's compassion as a shepherd and drew an emotional response from the king (12:5).¹⁹¹ Just like the man in the parable, David deserved to die, but David deserved to die for adultery (Lev. 20:10) and murder (Lev. 24:17). Hypocritically David ordered the man in Nathan's story to make restitution appealing to the Mosaic Law (Exod. 22:1) that he himself had disregarded. The man in the parable was not under a death sentence according to the Mosaic Law.¹⁹² David was reacting emotionally. He seems to have been trying to get rid of his own guilty conscience by condemning someone else while subconsciously passing judgment on himself.¹⁹³ It is interesting that four of David's sons died, perhaps as a divine fulfillment of the fourfold restitution that David ordered. They were David's first child by Bathsheba (v. 18), Amnon (13:28-29), Absalom (18:14-15), and Adonijah (1 Kings 2:25).¹⁹⁴

"You are the man!" (12:7) is certainly one of the most dramatic sentences in the Bible. Since several months had passed since David had committed his gross sins they were probably not on his mind when Nathan entered his presence and told his story. We see a prophet exercising authority over a king here. This was always the case in Israel's monarchy as we shall see repeatedly in the Books of Kings.¹⁹⁵ David had abused the great blessings that God had given him. Notice that the Lord said that He had done five great things for David (12:8), but David had done four sinful things in spite of God's goodness (12:9). He had despised God by disobeying His Word as though he were superior to it. David had seen what had happened to Saul for rejecting God's word.

David's punishment would be twofold: his own fertility (children) would be the source of his discipline, and God would remove the sources of his fertility (children) from him (12:11). The executions of these sentences follow in the text (13:11-14, 38-39; 16:22; 18:15). Verses 9 and 10 of the twelfth chapter have been called "the literary, historical, and theological crux and center of 2 Samuel as a whole."¹⁹⁶

"As David took' Uriah's wife (vv. 9-10), so the Lord will take' David's wives (v. 11). As the Lord gave' Saul's property and Israel's kingdom to David (v. 8), so he says that he will now give' David's wives to someone else, to one who is close to you' (v. 11)--ironically, an expression earlier used of David himself in similar circumstances (see 1 Sam 15:28; 28:17 . . .)."¹⁹⁷

"Just as David willfully takes Bathsheba for himself (II Sam. 11:2-4), so Amnon forces Tamar (II Sam. 13:8-14), Absalom enters the royal harem (II Sam. 16:22), and Adonijah tries to claim his deceased father's concubine (I Kings 2:13-17)."¹⁹⁸

"We need to remember that, like many sins, David's were carried out secretly--at least for a while [12:12]. One of the things that accompanies the promotion of individuals to higher positions of authority is an increase in privacy. This closed-door policy maintained by those in high office brings great temptation for things to be done in secret. Unaccountability is common among those in command. So it was with David."¹⁹⁹

Psalm 32:3-4 probably records David's misery during the time between his sinning and his confessing. This psalm, and especially Psalm 51, give further insight into David's feelings when he confessed his sins. God spared David's life by pure grace; normally David would have died for his sins (Lev. 20:10; 24:17). His pardon came as a special revelation from God through Nathan (12:13). David's confession was genuine. He called his sin what it was rather than trying to cover it up or explain it away, which was Saul's typical response. Moreover he acknowledged that his sin was primarily against Yahweh, not just against Bathsheba and Uriah.

"Repentance has its reward (cf. 1 Sa. 7:3)."²⁰⁰

"This was the turning-point in the life of David, and the clearest indication that he was different from Saul in the most essential relationship of all, that of submission to the Lord God. For that reason he found forgiveness, whereas Saul never accepted his guilt or the rejection that followed from it."²⁰¹

Whereas the Lord removed the guilt of David's sin (forgiveness) he did not remove the consequences of it (discipline). Someone has said that after you hammer a nail in a board you may remove the nail, but a hole remains.

"Just as judges today sometimes commute a sentence, so too God has the right and the power to modify or even cancel his own decisions in the light of the human response. In this case David's immediate signs of remorse allowed immediate forgiveness; but the deed itself could not be undone, and some consequences were inevitable."²⁰²

"David's voyeurism in 2 Sam 11:2 and Nathan's curse in 12:11 foreshadow Absalom's rooftop orgy (16:20-22)."²⁰³

This is how God deals with sin normally. He removes the guilt that would result in damnation, but He usually allows at least some of the consequences to follow and uses these for discipline and instruction. Notice how God's punishment fit David's crimes (cf. Gal. 6:7). In David's case the infant he fathered died.

"God could not ignore David's sin and thus let unbelievers impugn the holiness of His character."²⁰⁴

Constable: 2Sa 12:15-25

The death of one child and the birth of another 12:15b-25

Why did God take the life of this child since its parents sinned?

"That the child should be punished for what David did seems wrong. We need to remind ourselves, however, that even today innocent children suffer from the things their parents do. The more pointed question deals with whether God should be credited with the cause of the suffering. I once sat at the funeral of a child who had been accidentally killed by a drunk man riding through the community on a motorcycle. In the funeral message the minister tried to convince those of us present that God had a purpose in the child's death as though it were something God had planned. I was revolted by what he said because he took an evil event and made God the cause. In understanding Nathan's interpretation of the child's illness we need to separate the physical cause and the religious interpretation or application. Whatever the child's illness, both Nathan and David saw it as connected with David's sin and raised no questions about it as we do."²⁰⁵

"When David slept with the woman and created new life, the woman did not belong to him but to Uriah. The child cannot belong to David. He cannot enrich himself through his sin, and in a sense, justice is done to Uriah."²⁰⁶

David prayed for the child's recovery, lying on the ground as Uriah had previously slept (11:9, 11). However when God took its life, David knew the time for praying was over. Praying for the dead finds no support in this passage or anywhere else in Scripture. David's servants apparently believed he would become hysterical with grief when he learned the child had died (v. 19). The king was probably referring to the grave rather than to heaven when he said, "I shall go to him . . ." (v. 23). In the context the issue was the inevitability of death, not what happens after death. The child could not come back to life, but David would someday join him in death. Scripture is silent on the eternal state of dead infants, but we can find great comfort in knowing that the Judge of all the earth will do right (Gen. 18:25).

The birth of David and Bathsheba's second son, Solomon (whose name comes from the Hebrew word shalom, peace), was a blessing from the Lord. He had another name, Jedidiah (lit. beloved of Yahweh). The former was perhaps a throne name that David gave him to anticipate his reigning as king.²⁰⁷ Solomon was born about 991 B.C. The fact that God allowed him to live and even made him David's successor on the throne is testimony to God's great grace to David (cf. Rom. 5:20). The statement, "Now the Lord loved him," (v. 24) is the Hebrew way of saying the Lord chose him.²⁰⁸

Constable: 2Sa 12:26-31

God's faithfulness to David 12:26-31

In spite of David's rebellion God granted his army victory over the Ammonites. David's military leaders evidently executed the defeated warriors (1 Chron. 20:3) and forced many of the people to do labor of various kinds to support Israel (v. 31).²⁰⁹

Chapters 10-12 contain very important revelation that helps us understand the complexity of God's righteous ways. We often think too superficially about the way God deals with sin in His people's lives. We see in these chapters that David's great sins did not completely wash out his past record of godly behavior. God continued to bless him in part because God had chosen him as His anointed, but also because he genuinely had a heart for God. His sins had terrible consequences, as we shall see, but God did not cast David off. The most important factor seems to be David's basic heart attitude toward God. In this he was very different from Saul, and it is for this reason, I believe, that David did not end as Saul did. When David sinned, he confessed his sin. When Saul sinned, he made excuses.²¹⁰

Guzik: 2Sa 12:1-31

2 Samuel 12 - Nathan Confronts David

A. Nathan's confrontation.

1. (1-4) Nathan's parable.

Then the LORD sent Nathan to David. And he came to him, and said to him: "There were two men in one city, one rich and the other poor. "The rich man had exceedingly many flocks and herds. But the poor man had nothing, except one little ewe lamb which he had bought and nourished; and it grew up together with him and with his children. It ate of his own food and drank from his own cup and lay in his bosom; and it was like a daughter to him. And a traveler came to the rich man, who refused to take from his own flock and from his own herd to prepare one for the wayfaring man who had come to him; but he took the poor man's lamb and prepared it for the man who had come to him."

a. Then the LORD sent Nathan to David: David's sin displeased the LORD but David wouldn't listen to the conviction of the Holy Spirit or to his conscience. Now God will send someone else to speak to David. God mercifully kept speaking to David even when David wouldn't listen.

i. Yet no one should presume that God would speak forever to the unrepentant sinner. God said in Genesis 6:3, "My Spirit shall not strive with man forever." When we hear or sense the conviction of the Holy Spirit we must respond to it immediately, because it might not always be there.

b. There were two men in one city: With wisdom and courage, Nathan used a story to get the message through to David. It was common in those days to keep a lamb as a pet, and Nathan used this story of the pet lamb to speak to his friend David.

i. Previously the prophet Nathan delivered a message of great blessing to David (1 Samuel 7). David knew that Nathan was not a negative critic but a friend. It made David receptive to the message of the story.

c. Who refused to take from his own flock . . . he took the poor man's lamb: The sin Nathan describes is theft. There is a sense in which David stole something from Uriah. The Bible says that in marriage a husband has authority over the body of his wife (and vice-versa). Obviously David did not have this authority over the body of Bathsheba and he stole from Uriah. Adultery and sexual immorality are theft - taking something that does not belong to us.

i. This principle is also true regarding pornography and lust. Leviticus 18 describes the sin of uncovering the nakedness of those other than our spouse. The idea is that the nakedness of other doesn't belong to us and it is theft if we take it.

2. (5-6) David condemns the cruel man of Nathan's story.

So David's anger was greatly aroused against the man, and he said to Nathan, "As the LORD lives, the man who has done this shall surely die! And he shall restore fourfold for the lamb, because he did this thing and because he had no pity."

a. David's anger was greatly aroused: Nathan did not ask David for a judicial decision, and David naturally assumed the story was true. David immediately passed sentence on the guilty man of Nathan's story. David shows that we often try to rid our guilty consciences by passing judgment on someone else.

b. The man who has done this shall surely die! David's sense of righteous indignation was so affected by his own guilt that he commanded a death sentence for the hypothetical case brought by Nathan, even though it wasn't a capital crime.

i. David had to condemn his own sin before he could find forgiveness. We often try to find refuge in excusing or minimizing or deflecting the blame of our sin and we do not simply condemn sin in our self.

ii. David's use of the oath "As the Lord lives" shows how passionate his indignation is. He calls God to witness the righteousness of his death sentence upon Nathan's hypothetical rich man.

c. He shall restore fourfold for the lamb: David rightly knew that penalizing the rich man - even with death - wasn't enough. He also had to restore something to the man he took something from. David knew that true repentance means restitution.

i. Restore fourfold also shows that David's sin and hardness of heart did not diminish his knowledge of the Bible. He immediately knew what the Bible said about those who steal sheep: If a man steals an ox or a sheep, and slaughters it or sells it, he shall restore five oxen for an ox and four sheep for a sheep (Exodus 22:1). David knew the words of the Bible but was distant from the Author.

d. Because he had no pity: The idea is that the man should have had pity on his neighbor and did not. In the same way David should have had pity on Uriah and Bathsheba's father and grandfather.

3. (7-9) Nathan's confrontation.

Then Nathan said to David, "You are the man! Thus says the LORD God of Israel: 'I anointed you king over Israel, and I delivered you from the hand of Saul. I gave you your master's house and your master's wives into your keeping, and gave you the house of Israel and Judah. And if that had been too little, I also would have given you much more! Why have you despised the commandment of the LORD, to do evil in His sight? You have killed Uriah the Hittite with the sword; you have taken his wife to be your wife, and have killed him with the sword of the people of Ammon.' "

a. You are the man: With this, Nathan applied the parable with alarming simplicity. Nathan had to shock David into seeing his sin for what it was. "This was downright plain dealing indeed." (Trapp)

i. Shocked, but not frightened: "You cannot frighten men into repentance, you may frighten them into remorse; and the remorse may or may not lead on to repentance." (Maclaren)

ii. "God accuses us and condemns us one by one that He may save us one by one." (Maclaren) A personal salvation requires a personal conviction of sin. It wasn't enough for David to confess that he was a sinner in a general sense; he had to confess his sin at this very point.

iii. In this sense, the confession of our sin needs to be specific. J. Edwin Orr tells of a time of revival in Brazil when a lady stood in a crowded church and said, "Please pray for me. I need to love people more." The leader gently told her, "That is not confession, sister. Anyone could have said it." Later in the service the woman stood again and said, "Please pray for me. What I should have said is that my tongue has caused a lot of trouble in this church." Her pastor whispered to the leader, "Now she's talking."

iv. It costs nothing to say, "I'm not everything I should be" or "I ought to be a better Christian." It does cost something to say, "I have been a trouble-maker in this church" or "I have had bitterness towards certain leaders, to whom I apologize right now."

b. I anointed you . . . I delivered you . . . I gave you . . . and gave you the house of Israel and Judah . . . I also would have given you much more: Through Nathan, God explains to David that his sin was really a base expression of ingratitude. When God gave all this to David and had so much more to give him, David sought out sin instead.

c. Why have you despised the commandment of the LORD, to do evil in His sight? In Psalm 19:8, David said: The commandment of the LORD is pure, enlightening the eyes. Yet by his sin he despised the commandment of the LORD. David acted as if God's command was wrong and to be despised when he did evil in His sight.

d. You have killed Uriah . . . you have taken his wife: This is all another way of saying, "You are the man!" God won't allow David to blame anyone or anything else.

4. (10) David's punishment.

"Now therefore, the sword shall never depart from your house, because you have despised Me, and have taken the wife of Uriah the Hittite to be your wife."

a. The sword shall never depart from your house: God promised that from this day forward David would know violence and bloodshed among his own family members.

i. David demanded fourfold restitution for the man in Nathan's parable. God exacted fourfold restitution for Uriah from four of David's sons: Bathsheba's child, Amnon, Absalom, and Adonijah.

b. Because you have despised Me: In 2 Samuel 12:9 God said that David despised the commandment of the LORD. Here Nathan explained that in doing this, David despised God Himself. We can't despise God's commandments without despising Him.

i. Many who live in either open or hidden sin seem to believe it has no effect or little effect on their relationship with God. But despising God's commandment means despising God Himself, and we can't have fellowship with God and despise Him at the same time. If we say that we have fellowship with Him, and walk in darkness, we lie and do not practice the truth. (1 John 1:6)

c. The wife of Uriah the Hittite: God didn't even use Bathsheba's own name. He wanted David to consider Bathsheba not only as an individual but as the wife of Uriah the Hittite.

5. (11-12) Adversity against David.

"Thus says the LORD: 'Behold, I will raise up adversity against you from your own house; and I will take your wives before your eyes and give them to your neighbor, and he shall lie with your wives in the sight of this sun. For you did it secretly, but I will do this thing before all Israel, before the sun.'"

a. I will raise up adversity against you from your own house: The Living Bible translates adversity as "rebellion." God warns David that because he troubled another man's house, God will allow trouble to come upon David's house - from within the house.

b. I will take your wives before your eyes and give them to your neighbor: As David violated another man's wife, so another will violate his wives. This was fulfilled in 2 Samuel 16:21-22.

i. "Absalom abused his father's concubines on the house-top: and haply on that same terrace from whence he first looked, liked, and lusted after Bath-sheba." (Trapp)

c. You did it secretly, but I will do this thing before all Israel: In these judgments, David will reap what he has sown - with interest.

B. David's repentance; the death of his newborn son.

1. (13a) David's repentance.

So David said to Nathan, "I have sinned against the LORD."

a. I have sinned against the LORD: David's confession is an example for each of us. He placed the blame squarely on his own shoulders. He did not minimize his offence. David realized that he especially sinned against God.

i. In the original Hebrew, David's statement I have sinned against the LORD amounts to only two words: hata al-Yahweh. These two words, and the heart they reflect, show the fundamental difference between David and Saul. Confession doesn't need to be long to be real and sincere. "The greatest griefs are not always the most verbal. Saul confessed his sin more largely, but less effectually." (Trapp)

ii. "The words are very few, but that is a good sign of a thoroughly broken spirit. There is no excuse, no hiding, no concealment of the sin. There is no searching for a loophole, no pretext put forward, no human weakness pleaded. He acknowledged his guilt openly, candidly and without any denial of truth." (Keil and Delitzsch)

iii. This was an exceptionally good response from a man of David's standing in life. When confronted with sin, kings often say, "Off with their head." David shows that God was working on his heart all along, and Nathan's confrontation was just the last piece of that work.

iv. "In all this David was pre-eminently revealed as a man after God's own heart. Other men who had been guilty of such failure might have defended their actions, might have slain the prophet. Not so with this man. He knew God, and he knew the wrong of his action, and he confessed his sin." (Morgan)

b. I: David speaks of himself. It isn't "we" though it was true that he was not the only sinner. Yet David knew that he had to deal with his sin. David shows personal responsibility for his sin.

c. Have sinned: David doesn't use elaborate or soft vocabulary. He sinned. It wasn't a mistake, an error, a mess-up, an indiscretion, or a problem.

d. Against the LORD: This expressed the enormity of David's sin. His sin against Bathsheba, against Uriah, against Ahithophel, against his wives and children, and against the nation were great. But his sin against the LORD was greatest of all. There are no small sins against a great God, and great sins are even greater.

e. I have sinned against the LORD: After meditation, David more eloquently expressed his repentance in Psalm 51.

i. Have mercy upon me, O God, according to Your lovingkindness; according to the multitude of Your tender mercies, blot out my transgressions. Wash me thoroughly from my iniquity, and cleanse me from my sin. For I acknowledge my transgressions, and my sin is ever before me. Against You, You only have I sinned, and done this evil in Your sight - that You may be found just when You speak, and blameless when You judge. . . . For You do not desire sacrifice, or else I would give it; You do not delight in burnt offering. The sacrifices of God are a broken spirit, and broken and contrite heart - these, O God, You will not despise. (Psalm 51:1-4; 16-17)

ii. David's awareness of sin, desire for cleansing, recognition of God's righteous judgment, and understanding of what God wants are each clear in Psalm 51.

2. (13b-14) Forgiveness and the immediate consequences of David's sin.

And Nathan said to David, "The LORD also has put away your sin; you shall not die. However, because by this deed you have given great occasion to the enemies of the LORD to blaspheme, the child also who is born to you shall surely die."

a. The LORD also has put away your sin: God's forgiveness was immediate. God did not demand a time of probation. You shall not die meant that David would be spared the penalty for adultery commanded under the Law of Moses.

i. It was because David believed the word, You are the man! That he could also believe the word, The LORD also has put away your sin; you shall not die.

b. You have given great occasion to the enemies of the LORD to blaspheme: David did this by doing just what those enemies of the LORD would do in the same situation. What David did was not unusual among the kings and rulers of the world, but it should be unusual among God's people.

i. "Hitherto all the king's care had been to conceal his sin from the world, - which yet he could not do with all his skill, for the enemies had got it by the end." (Trapp)

c. The child who is born to you shall surely die: There is a difference in judgment for sin and judgment by sin. God forgave David's sin, but He would not shield him from every consequence of the sin. David must face the consequences of his sin, beginning with the death of the child born by Bathsheba.

i. This shows that God didn't only want to heal David of the guilt of his sin; He also wanted to heal David of the presence of this sin. We never read of David committing adultery again because God used these chastisements to drive such impurities far from David.

ii. "Long before his sin with Bathsheba, there were various indications as to David's special liability to temptation. That sin only threw out upon the surface the evil that was always within him; and now God, having is him see that the deadly cancer is there, begins to use the knife to cut it out of him." (Spurgeon)

3. (15-23) The death of David's son.

Then Nathan departed to his house. And the LORD struck the child that Uriah's wife bore to David, and it became ill. David therefore pleaded with God for the child, and David fasted and went in and lay all night on the ground. So the elders of his house arose and went to him, to raise him up from the ground. But he would not, nor did he eat food with them. Then on the seventh day it came to pass that the child died. And the servants of David were afraid to tell him that the child was dead. For they said, "Indeed, while the child was alive, we spoke to him, and he would not heed our voice. How can we tell him that the child is dead? He may do some harm!" When David saw that his servants were whispering, David perceived that the child was dead. Therefore David said to his servants, "Is the child dead?" And they said, "He is dead." So David arose from the ground, washed and anointed himself, and changed his clothes; and he went into the house of the LORD and worshiped. Then he went to his own house; and when he requested, they set food before him, and he ate. Then his servants said to him, "What is this that you have done? You fasted and wept for the child while he was alive, but when the child died, you arose and ate food." And he said, "While the child was alive, I fasted and wept; for I said, 'Who can tell whether the LORD will be gracious to me, that the child may live?' But now he is dead; why should I fast? Can I bring him back again? I shall go to him, but he shall not return to me."

a. The LORD struck the child: This is hard for many to accept. Sadly, often the innocent are made to suffer because of the sin of the guilty. Since the sickness came immediately after the words of Nathan the prophet, it was received as from the hand of God.

i. "The biblical writer does not hesitate to attributed directly to the Lord the sickness of this child, in accordance with the prophet's word." (Baldwin)

ii. This was far more tragic for David and Bathsheba than it was for the child himself. Their young son suffered for several days and we may trust that God's comfort was extended to the child in the midst of suffering. At the end of his suffering the child went to eternal glory. Though the child died, the chastisement was really upon David and Bathsheba and not upon the child.

iii. "God's mercy to his erring and repentant children will be shown in converting the results of their sin into the fires of their purification." (Meyer)

iv. This illustrates an important principle: even when sin is forgiven a price must be paid. God does not simply pass over or excuse our sin. It is forgiven and a price is paid. Often an innocent party pays the price for forgiveness.

b. That Uriah's wife bore to David: Though Uriah was dead and David was legally married to Bathsheba, the Biblical writer can't help but refer to Bathsheba as Uriah's wife. This is because when the child was conceived Uriah was alive and Bathsheba was Uriah's wife. It is God's way of saying, "Uriah's death and the subsequent marriage doesn't make everything alright."

c. David therefore pleaded with God for the child: David is right to take the announcement and presence of God's judgment as an invitation to earnestly seek His mercy. When God's judgment is announced or present, we shouldn't receive it passively or fatalistically. We should cry out to God in repentance and ask for His grace and mercy, realizing we deserve none of it.

d. David fasted . . . the child died: This shows that extraordinary prayer and fasting does not change God's mind. It put David in the right place to receive what he must from God but it did not "force" God to change His plan.

i. Extraordinary prayer and fasting are not tools to get whatever we want from God. They are demonstrations of radical submission and surrender to God's power and will.

e. He went into the house of the LORD and worshiped: This shows that David's extraordinary prayer and fasting were answered. He had a sense of peace when the child died, knowing he did all he could to seek God's mercy in a time of chastisement.

i. The ability to worship and honor God in a time of trial or crisis is a wonderful demonstration of spiritual confidence.

f. I shall go to him, but he shall not return to me: David was confident that his son would meet him in heaven. This is an indication that babies and perhaps children who pass from this world to the next will go to heaven.

i. 1 Corinthians 7:14 is an additional promise of assurance that the children of believers are saved, at least until they come to an age of personal accountability (which may differ for each child). However, we have no similar promise for the children of parents who are not Christians.

ii. If the children of non-Christian parents are saved, and do go to heaven - even some of them - it is important to understand that it is not because they are innocent. As sons and daughters of guilty Adam, we are also born guilty. If such children go to heaven, it is not because they are innocent and deserve heaven, but because the rich mercy of God has been extended to them also.

4. (24-25) God extends His mercy to David and Bathsheba.

Then David comforted Bathsheba his wife, and went in to her and lay with her. So she bore a son, and he called his name Solomon. Now the LORD loved him, and He sent word by the hand of Nathan the prophet: So he called his name Jedidiah, because of the LORD.

a. David comforted Bathsheba his wife: This is the first time the Biblical writer calls this woman Bathsheba except for the mere reporting of her name in 2 Samuel 11:3. Each time before this she is called the wife of Uriah. Only now, after the chastisement for sin, is she called Bathsheba his wife.

b. Went in to her and lay with her: This shows that God did not command that David forsake or leave Bathsheba, even though his marriage to her was originally sinful. He was to honor God in the marriage commitment he made, even though it began in sin.

i. Paul commands the same principle in 1 Corinthians 7:17: As the Lord has called each one, so let him walk. In part, this principle in context warns us against trying to undo the past in regard to relationships. God tells us to repent of whatever sin is there and then to move on. If you are married to your second wife, after wrongfully divorcing your first wife, and become a Christian, don't think you must now leave your second wife and go back to your first wife, trying to undo the past. As the Lord has called you walk in that place right now.

c. So she bore a son . . . the LORD loved him: This shows the great forgiveness and tenderness of God. He did not hold a grudge against David and Bathsheba. The days of blessing and fruitfulness were not over for David.

i. "David's best sons came of Bath-sheba; because they were the fruit of their humiliation." (Trapp)

d. He called his name Solomon: Remarkably it is this son - the son born out of a marriage that began in adultery - that will be heir to David's throne. God chose this son among David's many sons to be heir to the throne and the ancestor of the Messiah to demonstrate the truth that God forgives repentant sinners.

i. People may not forgive; we may refuse to really believe that we are forgiven. But God forgives repentant sinners.

e. So he called his name Jedidiah: The name Jedidiah means, "loved of the LORD." It was God's way of saying that He would love and bless this son of David and Bathsheba.

C. David's victory at Rabbah.

1. (26-28) Joab fights against Rabbah.

Now Joab fought against Rabbah of the people of Ammon, and took the royal city. And Joab sent messengers to David, and said, "I have fought against Rabbah, and I have taken the city's water supply. Now therefore, gather the rest of the people together and encamp against the city and take it, lest I take the city and it be called after my name."

a. Joab fought against Rabbah and the people of Ammon, and took the royal city: This continues the war that began in 2 Samuel 10. Joab was about to complete the defeat of the Ammonites.

b. Lest I take the city and it be called after my name: Joab goads David into returning to battle by saying, "I'll take all the credit to myself if you don't come and finish this war."

i. Joab struggled for more than a year to conquer Rabbah, and the victory only came when David got things right with God. There was an unseen spiritual reason behind the lack of victory at Rabbah.

ii. "David's sin at home had hindered Joab's good success abroad, and retarded the conquest of this city Rabbah, which now is ready to be taken, that David reconciled to God may have the honour of it." (Trapp)

2. (29-31) David captures the city, takes the spoil, and sets the people to forced labor.

So David gathered all the people together and went to Rabbah, fought against it, and took it. Then he took their king's crown from his head. Its weight was a talent of gold, with precious stones. And it was set on David's head. Also he brought out the spoil of the city in great abundance. And he brought out the people who were in it, and put them to work with saws and iron picks and iron axes, and made them cross over to the brick works. So he did to all the cities of the people of Ammon. Then David and all the people returned to Jerusalem.

a. David gathered all the people together and went to Rabbah: This is the final phase of David's restoration. He went back to doing what he should have done all along - leading Israel out to battle, instead of remaining in Jerusalem.

b. Fought against it, and took it: David is in victory once again. His sin did not condemn him to a life of failure and defeat. There was chastisement for David's sin, but it did not mean that his life was ruined.

c. He took their king's crown . . . it was set on David's head: David's sin didn't take away his crown. Had David refused the voice of Nathan the Prophet it might have. Because David responded with confession and repentance, there was sill a crown for David's head.

i. "David's fall should put those who have not fallen on their guard, and save from despair those who have." (Augustine)

© 2002 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Critics Ask: 2Sa 12:15

2 SAMUEL 12:15-23 —How could a loving God take the life of David’s child because of the sin of David?

PROBLEM: As a result of David’s sin with Bathsheba, the life of the child that Bathsheba bore to David was taken. However, 2 Samuel 12:15 states that it was the Lord who struck the child with illness so that it died. How could a loving God commit such an act?

SOLUTION: The taking of the life of the child was not a judgment upon the child, but upon David. The Word of God assures us that death is not the end. This passage in particular indicates that David’s child was taken to heaven upon its death (see comments on 2 Sam. 12:23 ). Consequently, the child was probably spared a life of sorrow and trouble as the illegitimate offspring of the illicit relationship of David and Bathsheba. David’s faith in the all-loving God is clearly illustrated in verses 22-23 . While the child was alive, David fasted and wept in hopes that God would graciously allow the child to live. However, when the child died, David trusted in the goodness of God to take the child to be with Him in heaven, and that one day David would be reunited with the child.   

Critics Ask: 2Sa 12:16

2 SAMUEL 12:15-23 —How could a loving God take the life of David’s child because of the sin of David?

PROBLEM: As a result of David’s sin with Bathsheba, the life of the child that Bathsheba bore to David was taken. However, 2 Samuel 12:15 states that it was the Lord who struck the child with illness so that it died. How could a loving God commit such an act?

SOLUTION: The taking of the life of the child was not a judgment upon the child, but upon David. The Word of God assures us that death is not the end. This passage in particular indicates that David’s child was taken to heaven upon its death (see comments on 2 Sam. 12:23 ). Consequently, the child was probably spared a life of sorrow and trouble as the illegitimate offspring of the illicit relationship of David and Bathsheba. David’s faith in the all-loving God is clearly illustrated in verses 22-23 . While the child was alive, David fasted and wept in hopes that God would graciously allow the child to live. However, when the child died, David trusted in the goodness of God to take the child to be with Him in heaven, and that one day David would be reunited with the child.   

Critics Ask: 2Sa 12:17

2 SAMUEL 12:15-23 —How could a loving God take the life of David’s child because of the sin of David?

PROBLEM: As a result of David’s sin with Bathsheba, the life of the child that Bathsheba bore to David was taken. However, 2 Samuel 12:15 states that it was the Lord who struck the child with illness so that it died. How could a loving God commit such an act?

SOLUTION: The taking of the life of the child was not a judgment upon the child, but upon David. The Word of God assures us that death is not the end. This passage in particular indicates that David’s child was taken to heaven upon its death (see comments on 2 Sam. 12:23 ). Consequently, the child was probably spared a life of sorrow and trouble as the illegitimate offspring of the illicit relationship of David and Bathsheba. David’s faith in the all-loving God is clearly illustrated in verses 22-23 . While the child was alive, David fasted and wept in hopes that God would graciously allow the child to live. However, when the child died, David trusted in the goodness of God to take the child to be with Him in heaven, and that one day David would be reunited with the child.   

Critics Ask: 2Sa 12:18

2 SAMUEL 12:15-23 —How could a loving God take the life of David’s child because of the sin of David?

PROBLEM: As a result of David’s sin with Bathsheba, the life of the child that Bathsheba bore to David was taken. However, 2 Samuel 12:15 states that it was the Lord who struck the child with illness so that it died. How could a loving God commit such an act?

SOLUTION: The taking of the life of the child was not a judgment upon the child, but upon David. The Word of God assures us that death is not the end. This passage in particular indicates that David’s child was taken to heaven upon its death (see comments on 2 Sam. 12:23 ). Consequently, the child was probably spared a life of sorrow and trouble as the illegitimate offspring of the illicit relationship of David and Bathsheba. David’s faith in the all-loving God is clearly illustrated in verses 22-23 . While the child was alive, David fasted and wept in hopes that God would graciously allow the child to live. However, when the child died, David trusted in the goodness of God to take the child to be with Him in heaven, and that one day David would be reunited with the child.   

Critics Ask: 2Sa 12:19

2 SAMUEL 12:15-23 —How could a loving God take the life of David’s child because of the sin of David?

PROBLEM: As a result of David’s sin with Bathsheba, the life of the child that Bathsheba bore to David was taken. However, 2 Samuel 12:15 states that it was the Lord who struck the child with illness so that it died. How could a loving God commit such an act?

SOLUTION: The taking of the life of the child was not a judgment upon the child, but upon David. The Word of God assures us that death is not the end. This passage in particular indicates that David’s child was taken to heaven upon its death (see comments on 2 Sam. 12:23 ). Consequently, the child was probably spared a life of sorrow and trouble as the illegitimate offspring of the illicit relationship of David and Bathsheba. David’s faith in the all-loving God is clearly illustrated in verses 22-23 . While the child was alive, David fasted and wept in hopes that God would graciously allow the child to live. However, when the child died, David trusted in the goodness of God to take the child to be with Him in heaven, and that one day David would be reunited with the child.   

Critics Ask: 2Sa 12:20

2 SAMUEL 12:15-23 —How could a loving God take the life of David’s child because of the sin of David?

PROBLEM: As a result of David’s sin with Bathsheba, the life of the child that Bathsheba bore to David was taken. However, 2 Samuel 12:15 states that it was the Lord who struck the child with illness so that it died. How could a loving God commit such an act?

SOLUTION: The taking of the life of the child was not a judgment upon the child, but upon David. The Word of God assures us that death is not the end. This passage in particular indicates that David’s child was taken to heaven upon its death (see comments on 2 Sam. 12:23 ). Consequently, the child was probably spared a life of sorrow and trouble as the illegitimate offspring of the illicit relationship of David and Bathsheba. David’s faith in the all-loving God is clearly illustrated in verses 22-23 . While the child was alive, David fasted and wept in hopes that God would graciously allow the child to live. However, when the child died, David trusted in the goodness of God to take the child to be with Him in heaven, and that one day David would be reunited with the child.   

Critics Ask: 2Sa 12:21

2 SAMUEL 12:15-23 —How could a loving God take the life of David’s child because of the sin of David?

PROBLEM: As a result of David’s sin with Bathsheba, the life of the child that Bathsheba bore to David was taken. However, 2 Samuel 12:15 states that it was the Lord who struck the child with illness so that it died. How could a loving God commit such an act?

SOLUTION: The taking of the life of the child was not a judgment upon the child, but upon David. The Word of God assures us that death is not the end. This passage in particular indicates that David’s child was taken to heaven upon its death (see comments on 2 Sam. 12:23 ). Consequently, the child was probably spared a life of sorrow and trouble as the illegitimate offspring of the illicit relationship of David and Bathsheba. David’s faith in the all-loving God is clearly illustrated in verses 22-23 . While the child was alive, David fasted and wept in hopes that God would graciously allow the child to live. However, when the child died, David trusted in the goodness of God to take the child to be with Him in heaven, and that one day David would be reunited with the child.   

2 SAMUEL 12:21-23 —Should we pray for the dead?

PROBLEM: Based on a verse in 2 Maccabees 12:46 (Douay), Roman Catholics believe it is a holy and wholesome thought to pray for the dead that they may be loosed from their sins. However, David refused to pray for his dead son. Does the Bible teach that we should pray for the dead?

SOLUTION: There is nothing in inspired Scripture that supports the Roman Catholic doctrine of praying for the dead that they may be released from their sins. This conclusion is based on strong evidence from many passages. First, the only verse supporting prayers for the dead comes from the 2nd century B.C . apocryphal book of 2 Maccabees (see comments on 1 Cor. 3:13-15 ) which the Roman Catholic Church added to the Bible in A.D. 1546 in response to the Reformation that condemned such practices.

Second, the doctrine of prayers for the dead is connected with the unbiblical doctrine of purgatory. The prayers are for the purpose of releasing them from purgatory. But there is no basis for the belief in purgatory (see comments on 1 Cor. 3:13-15 ).

Third, nowhere in all of inspired Scripture is there a single example of any saint who prayed for the dead to be saved. Surely as passionately as many saints wished for their loved ones to be saved (cf. Rom. 9:1-3 ), there would be at least one example of a divinely approved prayer on behalf of the dead.

Fourth, the Bible makes it unmistakably clear that death is final and there is no hope beyond the grave. Hebrews declared, “it is appointed for men to die once, but after this the judgment” ( Heb. 9:27 ). Jesus spoke of those who rejected Him as dying “in their sins” ( John 8:21 , 24 ), which implies that there is no hope for sins beyond the grave.

Fifth, Jesus set the example in John 11 by weeping for the dead and praying for the living. Upon coming to His friend Lazarus’ grave, “Jesus wept” (v. 35 ). Then He prayed for “the people who are standing by … that they may believe” (v. 42 ).

Sixth, the dead pray for the living (cf. Rev. 6:10 ), but there are no instances in the inspired Word of God where the living pray for the dead. The martyred saints in glory were praying for vengeance on the wicked ( Rev. 6:9 ). And since there is rejoicing in heaven over one soul saved on earth ( Luke 15:10 ), there is no doubt that there is prayer in heaven for the lost. But the Bible does not hold out even the slightest hope for anyone who dies in their sins (see comments on 2 Thes. 1:9 ).   

Critics Ask: 2Sa 12:22

2 SAMUEL 12:15-23 —How could a loving God take the life of David’s child because of the sin of David?

PROBLEM: As a result of David’s sin with Bathsheba, the life of the child that Bathsheba bore to David was taken. However, 2 Samuel 12:15 states that it was the Lord who struck the child with illness so that it died. How could a loving God commit such an act?

SOLUTION: The taking of the life of the child was not a judgment upon the child, but upon David. The Word of God assures us that death is not the end. This passage in particular indicates that David’s child was taken to heaven upon its death (see comments on 2 Sam. 12:23 ). Consequently, the child was probably spared a life of sorrow and trouble as the illegitimate offspring of the illicit relationship of David and Bathsheba. David’s faith in the all-loving God is clearly illustrated in verses 22-23 . While the child was alive, David fasted and wept in hopes that God would graciously allow the child to live. However, when the child died, David trusted in the goodness of God to take the child to be with Him in heaven, and that one day David would be reunited with the child.   

2 SAMUEL 12:21-23 —Should we pray for the dead?

PROBLEM: Based on a verse in 2 Maccabees 12:46 (Douay), Roman Catholics believe it is a holy and wholesome thought to pray for the dead that they may be loosed from their sins. However, David refused to pray for his dead son. Does the Bible teach that we should pray for the dead?

SOLUTION: There is nothing in inspired Scripture that supports the Roman Catholic doctrine of praying for the dead that they may be released from their sins. This conclusion is based on strong evidence from many passages. First, the only verse supporting prayers for the dead comes from the 2nd century B.C . apocryphal book of 2 Maccabees (see comments on 1 Cor. 3:13-15 ) which the Roman Catholic Church added to the Bible in A.D. 1546 in response to the Reformation that condemned such practices.

Second, the doctrine of prayers for the dead is connected with the unbiblical doctrine of purgatory. The prayers are for the purpose of releasing them from purgatory. But there is no basis for the belief in purgatory (see comments on 1 Cor. 3:13-15 ).

Third, nowhere in all of inspired Scripture is there a single example of any saint who prayed for the dead to be saved. Surely as passionately as many saints wished for their loved ones to be saved (cf. Rom. 9:1-3 ), there would be at least one example of a divinely approved prayer on behalf of the dead.

Fourth, the Bible makes it unmistakably clear that death is final and there is no hope beyond the grave. Hebrews declared, “it is appointed for men to die once, but after this the judgment” ( Heb. 9:27 ). Jesus spoke of those who rejected Him as dying “in their sins” ( John 8:21 , 24 ), which implies that there is no hope for sins beyond the grave.

Fifth, Jesus set the example in John 11 by weeping for the dead and praying for the living. Upon coming to His friend Lazarus’ grave, “Jesus wept” (v. 35 ). Then He prayed for “the people who are standing by … that they may believe” (v. 42 ).

Sixth, the dead pray for the living (cf. Rev. 6:10 ), but there are no instances in the inspired Word of God where the living pray for the dead. The martyred saints in glory were praying for vengeance on the wicked ( Rev. 6:9 ). And since there is rejoicing in heaven over one soul saved on earth ( Luke 15:10 ), there is no doubt that there is prayer in heaven for the lost. But the Bible does not hold out even the slightest hope for anyone who dies in their sins (see comments on 2 Thes. 1:9 ).   

Critics Ask: 2Sa 12:23

2 SAMUEL 12:15-23 —How could a loving God take the life of David’s child because of the sin of David?

PROBLEM: As a result of David’s sin with Bathsheba, the life of the child that Bathsheba bore to David was taken. However, 2 Samuel 12:15 states that it was the Lord who struck the child with illness so that it died. How could a loving God commit such an act?

SOLUTION: The taking of the life of the child was not a judgment upon the child, but upon David. The Word of God assures us that death is not the end. This passage in particular indicates that David’s child was taken to heaven upon its death (see comments on 2 Sam. 12:23 ). Consequently, the child was probably spared a life of sorrow and trouble as the illegitimate offspring of the illicit relationship of David and Bathsheba. David’s faith in the all-loving God is clearly illustrated in verses 22-23 . While the child was alive, David fasted and wept in hopes that God would graciously allow the child to live. However, when the child died, David trusted in the goodness of God to take the child to be with Him in heaven, and that one day David would be reunited with the child.   

2 SAMUEL 12:21-23 —Should we pray for the dead?

PROBLEM: Based on a verse in 2 Maccabees 12:46 (Douay), Roman Catholics believe it is a holy and wholesome thought to pray for the dead that they may be loosed from their sins. However, David refused to pray for his dead son. Does the Bible teach that we should pray for the dead?

SOLUTION: There is nothing in inspired Scripture that supports the Roman Catholic doctrine of praying for the dead that they may be released from their sins. This conclusion is based on strong evidence from many passages. First, the only verse supporting prayers for the dead comes from the 2nd century B.C . apocryphal book of 2 Maccabees (see comments on 1 Cor. 3:13-15 ) which the Roman Catholic Church added to the Bible in A.D. 1546 in response to the Reformation that condemned such practices.

Second, the doctrine of prayers for the dead is connected with the unbiblical doctrine of purgatory. The prayers are for the purpose of releasing them from purgatory. But there is no basis for the belief in purgatory (see comments on 1 Cor. 3:13-15 ).

Third, nowhere in all of inspired Scripture is there a single example of any saint who prayed for the dead to be saved. Surely as passionately as many saints wished for their loved ones to be saved (cf. Rom. 9:1-3 ), there would be at least one example of a divinely approved prayer on behalf of the dead.

Fourth, the Bible makes it unmistakably clear that death is final and there is no hope beyond the grave. Hebrews declared, “it is appointed for men to die once, but after this the judgment” ( Heb. 9:27 ). Jesus spoke of those who rejected Him as dying “in their sins” ( John 8:21 , 24 ), which implies that there is no hope for sins beyond the grave.

Fifth, Jesus set the example in John 11 by weeping for the dead and praying for the living. Upon coming to His friend Lazarus’ grave, “Jesus wept” (v. 35 ). Then He prayed for “the people who are standing by … that they may believe” (v. 42 ).

Sixth, the dead pray for the living (cf. Rev. 6:10 ), but there are no instances in the inspired Word of God where the living pray for the dead. The martyred saints in glory were praying for vengeance on the wicked ( Rev. 6:9 ). And since there is rejoicing in heaven over one soul saved on earth ( Luke 15:10 ), there is no doubt that there is prayer in heaven for the lost. But the Bible does not hold out even the slightest hope for anyone who dies in their sins (see comments on 2 Thes. 1:9 ).   

2 SAMUEL 12:23 —Do those who die in infancy go to heaven?

PROBLEM: The Scriptures teach that we are born in sin ( Ps. 51:5 ) because we “all sinned [in Adam]” ( Rom. 5:12 ). Yet David implies here that his baby, who died, will be in heaven, saying, “I shall go to him” (v. 23 ).

SOLUTION: There are three views regarding children who die before the age of accountability, that is, before they are old enough to be morally responsible for their own actions.

Only Elect Infants Go to Heaven. Some strong Calvinists believe that only those babies that are predestined go to heaven ( Eph. 1:4 ; Rom. 8:29 ). Those who are not elect go to hell. They see no greater problem with infant predestination than with adult predestination, insisting that everyone is deserving of hell and that it is only by God’s mercy that any are saved ( Titus 3:5-6 ).

Only Infants Who Would Have Believed Go to Heaven. Others claim that God knows the end from the beginning ( Isa. 46:10 ) and the potential as well as the actual. Thus, God knows those infants and little children who would have believed in Christ had they lived long enough. Otherwise, they contend, there would be people in heaven who would not have believed in Christ, which is contrary to Scripture ( John 3:36 ). All infants whom God knows would not have believed, had they lived long enough, will go to hell.

All Infants Go to Heaven. Still others believe that all who die before the age of accountability will go to heaven. They base this on the following Scriptures. First, Isaiah 7:16 speaks of an age before a child is morally accountable, namely, “before the child shall know to refuse the evil and choose the good.” Second, David believed in life after death and the resurrection ( Ps. 16:10-11 ), so when he spoke of going to be with his son who died after birth ( 2 Sam. 12:23 ), he implied that those who die in infancy go to heaven. Third, Psalm 139 speaks of an unborn baby as a creation of God whose name is written down in God’s “book” in heaven (vv. 14-16 ). Fourth, Jesus said, “Let the little children come to Me, and do not forbid them; for of such is the kingdom of God” ( Mark 10:14 ), thus indicating that even little children will be in heaven. Fifth, some see support in Jesus’ affirmation that even “little ones” (i.e., children) have a guardian angel “in heaven” who watches over them ( Matt. 18:10 ). Sixth, the fact that Christ’s death for all made little children savable, even before they believed ( Rom. 5:18-19 ). Finally, Jesus’ indication that those who did not know were not morally responsible ( John 9:41 ) is used to support the belief that there is heaven for those who cannot yet believe, even though there is no heaven for those who are old enough and refuse to believe ( John 3:36 ).   

Critics Ask: 2Sa 12:31

2 SAMUEL 12:31 —How can we justify David’s cruelty to his enemies?

PROBLEM: This passage implies that David tortured his enemies, since he “put them under saws, and under axes or iron, and made them pass through the brick-kiln” ( KJV ). But torture is wrong, and Jesus said “love your enemies” ( Luke 6:35 ).

SOLUTION: Several things should be observed in response to this criticism. First, the KJV translation is open to this misinterpretation here. More recent translations clear up the difficulty. The NKJV correctly renders it, David “put them to work with saws and iron picks and iron axes, and made them cross over to the brick works.” Likewise, the NIV says, David “brought out the people who were there, consigning them to labor with saws and with iron picks and axes, and he made them work at brick-making.”

Second, the writer is merely relating these events here—he is not necessarily placing his stamp of approval on them. As noted earlier (see Introduction), not everything recorded in the Bible is condoned by the Bible.

Third, the punishment of forced labor given to these vicious enemies of God’s people is not extreme. Considering the cruelties they unleashed on the children of Israel (cf. 1 Sam. 11:2 ; Amos 1:13 ), by comparison, their treatment was humane.   

Introduction / Outline

JFB: 2 Samuel (Book Introduction)

THE FIRST AND SECOND BOOKS OF SAMUEL. The two were, by the ancient Jews, conjoined so as to make one book, and in that form could be called the Book of Samuel with more propriety than now, the second being wholly occupied with the relation of transactions that did not take place till after the death of that eminent judge. Accordingly, in the Septuagint and the Vulgate, it is called the First and Second Books of Kings. The early portion of the First Book, down to the end of the twenty-fourth chapter, was probably written by Samuel; while the rest of it and the whole of the Second, are commonly ascribed to Nathan and Gad, founding the opinion on 1Ch 29:29. Commentators, however, are divided about this, some supposing that the statements in 1Sa 2:26; 1Sa 3:1, indicate the hand of the judge himself, or a contemporary; while some think, from 1Sa 6:18; 1Sa 12:5; 1Sa 27:6, that its composition must be referred to a later age. It is probable, however, that these supposed marks of an after-period were interpolations of Ezra. This uncertainty, however, as to the authorship does not affect the inspired authority of the book, which is indisputable, being quoted in the New Testament (1Sa 13:14 in Act 13:22, and 2Sa 7:14 in Heb 1:5), as well as in many of the Psalms.

JFB: 2 Samuel (Outline)

• AN AMALEKITE BRINGS TIDINGS OF SAUL'S DEATH. (2Sa. 1:1-16)
• DAVID LAMENTS SAUL AND JONATHAN. (2Sa 1:17-27)
• DAVID, BY GOD'S DIRECTION, GOES UP TO HEBRON, AND IS MADE KING OVER JUDAH. (2Sa 2:1-7)
• SIX SONS BORN TO DAVID. (2Sa 3:1-5)
• ABNER REVOLTS TO DAVID. (2Sa 3:6-12)
• JOAB KILLS ABNER. (2Sa 3:22-30)
• BAANAH AND RECHAB SLAY ISH-BOSHETH, AND BRING HIS HEAD TO HEBRON. (2Sa 4:1-2)
• DAVID CAUSES THEM TO BE PUT TO DEATH. (2Sa 4:10-12)
• THE TRIBES ANOINT DAVID KING OVER ISRAEL. (2Sa 5:1-5)
• HE TAKES ZION FROM THE JEBUSITES. (2Sa 5:6-12)
• ELEVEN SONS BORN TO HIM. (2Sa 5:13-16)
• HE SMITES THE PHILISTINES. (2Sa 5:17-25)
• DAVID FETCHES THE ARK FROM KIRJATH-JEARIM ON A NEW CART. (2Sa 6:1-5)
• UZZAH SMITTEN. (2Sa 6:6-11)
• DAVID AFTERWARDS BRINGS THE ARK TO ZION. (2Sa 6:12-19)
• MICHAL'S BARRENNESS. (2Sa 6:20-23)
• NATHAN APPROVES THE PURPOSE OF DAVID TO BUILD GOD A HOUSE. (2Sa 7:1-3)
• DAVID'S PRAYER AND THANKSGIVING. (2Sa 7:18-29)
• DAVID SUBDUES THE PHILISTINES, AND MAKES THE MOABITES TRIBUTARY. (2Sa 8:1-2)
• HE SMITES HADADEZER AND THE SYRIANS. (2Sa 8:3-14)
• HIS REIGN. (2Sa 8:15-18)
• DAVID SENDS FOR MEPHIBOSHETH. (2Sa 9:1-12)
• DAVID'S MESSENGERS, SENT TO COMFORT HANUN, ARE DISGRACEFULLY TREATED. (2Sa 10:1-5)
• THE AMMONITES OVERCOME. (2Sa 10:6-14)
• THE SYRIANS DEFEATED. (2Sa 10:15-19)
• JOAB BESIEGES RABBAH. (2Sa 11:1)
• DAVID COMMITS ADULTERY WITH BATH-SHEBA. (2Sa 11:2-12)
• URIAH SLAIN. (2Sa 11:14-27)
• NATHAN'S PARABLE. (2Sa 12:1-6)
• HE APPLIES IT TO DAVID, WHO CONFESSES HIS SIN, AND IS PARDONED. (2Sa 12:7-23)
• SOLOMON IS BORN. (2Sa 12:24-25)
• RABBAH IS TAKEN. (2Sa 12:26-31)
• AMNON LOVES TAMAR. (2Sa 13:1-5)
• HE DEFILES HER. (2Sa. 13:6-27)
• AMNON IS SLAIN. (2Sa 13:28-36)
• ABSALOM FLEES TO TALMAI. (2Sa 13:37-39)
• JOAB BRINGS ABSALOM TO JERUSALEM. (2Sa 14:22-33)
• ABSALOM STEALS THE HEARTS OF ISRAEL. (2Sa 15:1-9)
• HE FORMS A CONSPIRACY. (2Sa 15:10-12)
• DAVID FLEES FROM JERUSALEM. (2Sa. 15:13-37)
• ZIBA, BY FALSE SUGGESTIONS, CLAIMS HIS MASTER'S INHERITANCE. (2Sa 16:1-4)
• SHIMEI CURSES DAVID. (2Sa 16:5-19)
• AHITHOPHEL'S COUNSEL. (2Sa 16:20-23)
• SECRET INTELLIGENCE SENT TO DAVID. (2Sa 17:15-22)
• AHITHOPHEL HANGS HIMSELF. (2Sa 17:23-29)
• DAVID REVIEWING THE ARMIES. (2Sa 18:1-4)
• GIVES THEM CHARGE OF ABSALOM. (2Sa 18:5-13)
• HE IS SLAIN BY JOAB. (2Sa. 18:14-32)
• JOAB CAUSES THE KING TO CEASE MOURNING. (2Sa 19:1-8)
• THE ISRAELITES BRING THE KING BACK. (2Sa. 19:9-43)
• SHEBA MAKES A PARTY IN ISRAEL. (2Sa 20:1-9)
• AMASA IS SLAIN. (2Sa 20:10-13)
• JOAB PURSUES SHEBA UNTO ABEL. (2Sa 20:14-15)
• A WISE WOMAN SAVES THE CITY BY SHEBA'S HEAD. (2Sa 20:16-22)
• DAVID'S GREAT OFFICERS. (2Sa 20:23-26)
• THE THREE YEARS' FAMINE FOR THE GIBEONITES CEASE BY HANGING SEVEN OF SAUL'S SONS. (2Sa 21:1-9)
• RIZPAH'S KINDNESS UNTO THE DEAD. (2Sa 21:10-11)
• DAVID BURIES THE BONES OF SAUL AND JONATHAN IN THEIR FATHER'S SEPULCHER. (2Sa 21:12-22)
• DAVID PROFESSES HIS FAITH IN GOD'S PROMISES. (2Sa 23:1-7)
• A CATALOGUE OF HIS MIGHTY MEN. (2Sa. 23:8-39)
• DAVID NUMBERS THE PEOPLE. (2Sa 24:1-9)
• HE, HAVING THREE PLAGUES PROPOUNDED BY GAD, REPENTS, AND CHOOSES THREE DAYS' PESTILENCE. (2Sa 24:10-14)
• HIS INTERCESSION TO GOD; THE PLAGUE CEASES. (2Sa 24:15-25)

TSK: 2 Samuel 12 (Chapter Introduction)

Overview

2Sa 12:1, Nathan’s parable of the ewe lamb causes David to be his own judge; 2Sa 12:7, David, reproved by Nathan, confesses his sin, and is pardoned; 2Sa 12:15, David mourns and prays for the child while it lives; 2Sa 12:24, Solomon is born, and named Jedidiah; 2Sa 12:26, David takes Rabbah, and tortures the people thereof.

Poole: 2 Samuel 12 (Chapter Introduction)

SAMUEL CHAPTER 12

Nathan by a parable reproveth and threateneth David, 2Sa 12:1-12 . He confesseth his sin, and is pardoned, but the child must die, 2Sa 12:13,14 : David mourneth and prayeth for it whilst life was in it; after is satisfied and cheered: the reason, 2Sa 12:15-23 . He goeth in to Bath-sheba: Solomon is born of her, and is called Jedidiah , 2Sa 12:24,25 . David taketh Rabbah, and tortureth the people thereof, 2Sa 12:26-31 .

MHCC: 2 Samuel (Book Introduction)

This book is the history of the reign of king David. It relates his victories, the growth of the prosperity of Israel, and his reformation of the state of religion. With these events are recorded the grievous sins he committed, and the family as well as public troubles with which he was punished. We here meet with many things worthy of imitation, and many that are written for our warning. The history of king David is given in Scripture with much faithfulness, and from it he appears, to those who fairly balance his many virtues and excellent qualities against his faults, to have been a great and good man.

MHCC: 2 Samuel 12 (Chapter Introduction)

(2Sa 12:1-14) Nathan's parable-David confesses his sin.

(2Sa 12:15-25) The birth of Solomon.

(2Sa 12:26-31) David's severity to the Ammonites.

Matthew Henry: 2 Samuel (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Samuel

This book is the history of the reign of king David. We had in the foregoing book an account of his designation to the government, and his struggles with Saul, which ended at length in the death of his persecutor. This book begins with his accession to the throne, and is entirely taken up with the affairs of the government during the forty years he reigned, and therefore is entitled by the Septuagint. The Third Book of the Kings. It gives us an account of David's triumphs and his troubles. I. His triumphs over the house of Saul (ch. 1-4), over the Jebusites and Philistines (ch. 5), at the bringing up of the ark (ch. 6 and 7), over the neighbouring nations that opposed him (ch. 8-10); and so far the history is agreeable to what we might expect from David's character and the choice made of him. But his cloud has a dark side. II. We have his troubles, the causes of them, his sin in the matter of Uriah (ch. 11 and 12), the troubles themselves from the sin of Amnon (ch. 13), the rebellion of Absalom (ch. 14-19) and of Sheba (ch. 20), and the plague in Israel for his numbering the people (ch. 24), besides the famine of the Gibeonites (ch. 21). His son we have (ch. 22), and his words and worthies (ch. 23). Many things in his history are very instructive; but for the hero who is the subject of it, though in many instances he appears here very great, and very good, and very much the favourite of heaven, yet it must be confessed that his honour shines brighter in his Psalms than in his Annals.

Matthew Henry: 2 Samuel 12 (Chapter Introduction)

The foregoing chapter gave us the account of David's sin; this gives us the account of his repentance. Though he fell, he was not utterly cast down, but, by the grace of God, recovered himself, and found mercy with God. Here is, I. His conviction, by a message Nathan brought him from God, which was a parable that obliged him to condemn himself (2Sa 12:1-6), and the application of the parable, in which Nathan charged him with the sin (2Sa 12:7-9) and pronounced sentence upon him, (2Sa 12:10-12). II. His repentance and remission, with a proviso (2Sa 12:13, 2Sa 12:14). III. The sickness and death of the child, and his behaviour while it was sick and when it was dead (2Sa 12:15-23), in both which David gave evidence of his repentance. IV. The birth of Solomon, and God's gracious message concerning him, in which God gave an evidence of his reconciliation to David (2Sa 12:24, 2Sa 12:25). V. The taking of Rabbah (2Sa 12:26-31), which is mentioned as a further instance that God did not deal with David according to his sins.

Constable: 2 Samuel (Book Introduction)

Introduction

Second Samuel continues the history begun in 1 Samuel. Please see my comments regarding 2 Samuel's title, date, authorship, and scope in the introductory section of the 1 Samuel notes.

Message¹

First Samuel records David's preparation. Second Samuel records his service namely his reign. In our study of 1 Samuel I mentioned three aspects of his preparation: as shepherd, as courtier, and as "outlaw." In 2 Samuel we see those aspects of his preparation put to work. He became the shepherd of his people, the center of his court, and the strong ruler of his nation. He fulfilled the office of king successfully under God's leadership.

The message of 2 Samuel is that man's attitude toward God creates an opportunity for God, and God's attitude toward man creates an opportunity for man.

First, man's attitude toward God creates an opportunity for God.

We find this principle stated in 22:26-28. Compare Hannah's prayer of praise in 1 Sam. 2:1-10. God is to each person what that person is to God.

We find the principle illustrated in David's attitudes toward God. David had four convictions about God. We see these in his thanksgiving psalm in chapter 22, which is also Psalm 18. David evidently wrote it early in his life.

1. He believed God was Israel's supreme Ruler. He never doubted this or presumed to elevate himself to God's place as Head of the nation. This is clear in 22:2-16. Contrast David's view with Saul's. Some local church leaders follow Saul's example rather than David's.

2. He believed God was consistently and completely righteous (right) in His dealings. David confessed his sin when charged with it rather than trying to deny it. In 22:17-27 this comes through clearly. Contrast Saul.

3. He believed God was always merciful. He was willing to let God determine His punishment because he believed God would be merciful (cf. 22:28-46). Contrast Saul.

4. He believed God's will was always best. His greatest desire was for God's will in his own life and in Israel (cf. 22:47-51). Contrast Saul.

David's convictions created opportunities for God.

1. Because David really believed in God's sovereignty God could and did set David over the throne of Israel and direct him to govern God's people (cf. 22:2-3). Even today loyal employees are the ones that employers promote to positions of greater responsibility.

2. Because David acknowledged God's righteousness God was able to bless David for his righteousness (cf. 22:21-28).

3. Because David appreciated God's mercy God was able to be merciful with him (cf. 22:35-36).

4. Because David viewed God's will as superior God was able to bring His will for David and Israel to pass (cf. 22:51).

With these attitudes David became God's instrument through whom God accomplished His larger plans and purposes. Even though David sinned greatly, his deepest convictions lay in these truths. God based His dealings with David on David's deepest convictions. He was the man after God's own heart. God did not base His dealings with David primarily on David's momentary failings. This is a great encouragement. Your deep underlying attitude toward God provides a foundation on which God can build and use you in some way. Your presence here at DTS is encouraging to me. The direction you are heading is more important than how far you have advanced in Christian growth.

The other side of this coin is that God's attitude toward a person creates an opportunity for that person. John wrote, "We love Him because He first loved us" (1 John 4:19).

We find this principle stated in 23:1-5. David evidently wrote this chapter later in his life.

We find the principle illustrated in God's attitudes toward David. What were these?

1. God purposed for David to be king (cf. 23:1). This knowledge affected David's attitude toward God. He just needed to consent to God's purpose for him. God has purposed to bless you. This is the revelation of the whole Bible.

2. God's power would be adequate for David's needs (cf. 23:2). The power for all of David's life, including the inspiration for his words, came from God. David could simply cooperate with it. We too have the Spirit. We too need just to cooperate with God.

3. God's pattern for David's kingship was God's own rule (cf. 23:3-4). David could conform to God's example as Sovereign to fulfill his destiny. We have Jesus Christ's example as well as God's pattern.

4. God's persistence would result in the fulfillment of all His promises to David (cf. 23:5). This gave David confidence in God in the present. God has promised never to leave us (Matt. 28:20). He has proved Himself faithful.

In 1 Samuel we learned that God's ultimate victory does not depend on people's attitudes toward Him. His people can be loyal or rebellious, and this will not affect His ultimate victory.

In 2 Samuel we learn that our ultimate victory in life depends on our attitude toward God. Conformity to the will of God creates fitness for service. Conformity to the will of God depends wholly on our attitude toward God. It does not depend on our ability, or on our ability to persuade God to do something. It depends on our abandonment to Him, and on our willingness to let God persuade us to do something. It depends on our commitment to Him and our faithfulness to Him.

God does not measure us as other people do. We measure each other by external actions. God measures us by internal attitudes. What is your attitude toward God? Do you really want to please God, or do you obey God simply because of your background and environment? Would you live a filthy life if you could get away with it? What is your real attitude toward God? Do you really want to do right? David was a man after God's own heart because he really wanted what God wanted. What do you really want?

Be careful, because God will give you what you really want. Do you want to run your own life? God will let you do it, but He may let you run your life into a brick wall.

Constable: 2 Samuel (Outline)

Outline

(Continued from notes on 1 Samuel)

V. David's triumphs chs. 1-8

A. The beginning of David's kingdom 1:1-3:5

1. David's discovery of Saul and Jonathan's deaths ch. 1

2. David's move to Hebron 2:1-4a

3. David's overtures to Jabesh-gilead 2:4b-7

4. Ish-bosheth's coronation over Israel 2:8-11

5. The conflict between Abner and Joab 2:12-32

6. The strengthening of David's position 3:1-5

B. The unification of the kingdom 3:6-5:16

1. David's acceptance of Abner 3:6-39

2. David's punishment of Ish-bosheth's murderers ch. 4

3. David's acceptance by all Israel 5:1-12

4. David's additional children 5:13-16

C. The establishment of the kingdom 5:17-8:18

1. David's victories over the Philistines 5:17-25

2. David's moving of the ark to Jerusalem ch. 6

3. The giving of the Davidic Covenant ch. 7

4. The security of David's kingdom ch. 8

VI. David's troubles chs. 9-20

A. David's faithfulness ch. 9

B. God's faithfulness despite David's unfaithfulness chs. 10-12

1. The Ammonite rebellion ch. 10

2. David's unfaithfulness to God chs. 11-12

C. David's rejection and return chs. 13-20

1. Events leading up to Absalom's rebellion chs. 13-14

2. Absalom's attempt to usurp David's throne chs. 15-20

VII. Summary illustrations chs. 21-24

A. Famine from Saul's sin 21:1-14

1. Saul's broken treaty with the Gibeonites 21:1-6

2. David's justice and mercy 21:7-9

3. David's honoring of Saul and Jonathan 21:10-14

B. Four giant killers 21:15-22

C. David's praise of Yahweh ch. 22

D. David's last testament 23:1-7

E. Thirty-seven mighty men 23:8-39

1. Selected adventures of outstanding warriors 23:8-23

2. A list of notable warriors among The Thirty 23:24-39

F. Pestilence from David's sin ch. 24

1. David's sin of numbering the people 24:1-9

2. David's confession of his guilt 24:10-14

3. David's punishment 24:15-17

4. David's repentance 24:18-25

Constable: 2 Samuel

2 Samuel

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Samuel (Book Introduction)

THE SECOND BOOK OF SAMUEL;

otherwise called,

THE SECOND BOOK OF KINGS.

INTRODUCTION.

This Book contains the transactions of David till the end of the pestilence, occasioned by his numbering the people, chap. xxiv. The last six chapters of the preceding book were probably written by Gad, who delivered God's orders to David, after he was deprived of the company of Samuel. Gad, Nathan, and other prophets, continued the sacred history, 1 Paralipomenon xxix. 29. After the unfortunate death of Saul, his general, Abner, instead of submitting quietly to the dominion of David, (Haydock) set the son of the deceased monarch upon the throne, at Mahanaim; and two years elapsed before the rival kings came to open war, chap. ii. 10. (Salien) --- David was 30 years old when he was anointed at Hebron, (chap. v. 4,) where he reigned seven years and a half over Juda. On the death of Isoboseth, he was anointed a third time, as king of all Israel, and reigned in that character 37 years. (Haydock) --- The partisans of Isoboseth might be excused in their adherence to him, as he was the son of the late king, and the election of David was not sufficiently notified to them. (Salien) --- We here behold the many virtues of David, and his repentance for some faults into which he had fallen. His predictions, and the names and exploits of many of his valiant men, are likewise recorded. (Worthington)

Gill: 2 Samuel (Book Introduction)

INTRODUCTION TO 2 SAMUEL

This book, in many copies of the Hebrew Bible, is carried on without any new title put unto it; the reason of it is, because, by some, this, with the preceding, has been reckoned but one book: hence the Jews say ^a, Samuel wrote his book, not his books; in others it is called Samuel Second; and by the Vulgate Latin the Second Book of Samuel, which we call the Second of Kings; though why his name should be put to it at all I see not, since it neither concerns him, nor could it be written by him, being an history of events after his death. The Greek version calls it the Second of Kings; and the Syriac version, the Second Book of the Kings of Israel; whereas there is but one king of Israel it makes mention of, and of whose actions only it is an history; and therefore with greater propriety it is called, as the Arabic version, the Book of David the Prophet, of whose reign, from the beginning to the end of it, it gives an account: wherefore Isidore ^b thinks it was written by David; and if so, it has this mark of simplicity and integrity, that the writer does not spare himself, nor conceal his own faults, and particularly that very capital one, the affair of Bathsheba, and also his numbering of the people; but it is most probable that it was written by Nathan and Gad ^c, see 1Ch 29:29; but whoever was the penman of it, there is no doubt to be made of its being written by inspiration, or that it is canonical; which has never been questioned, since there stands in it a famous prophecy concerning the building of the temple by a son of David, which had an exact accomplishment, 2Sa 7:12; as well as of the family of David, for a great while to come, which also was fulfilled, 2Sa 7:19; and an eminent passage concerning the Messiah, the son of David, and of his divine sonship, 2Sa 7:14; quoted by the Apostle Paul in proof of it, Heb 1:5. It contains an history of about forty years, for so long David reigned, seven years and six months in Hebron, over Judah, and thirty three years in Jerusalem, over all Israel and Judah; and this book relates his last words.

Gill: 2 Samuel 12 (Chapter Introduction)

INTRODUCTION TO SECOND SAMUEL 12

Nathan is sent to David to charge him with his sin, and convince him of it by a parable, 2Sa 12:1; which being accommodated and applied to David's case, brought him to a conviction and acknowledgment of it, and repentance for it, which was forgiven him, 2Sa 12:7; though he is told the child begotten in adultery should die, and it was quickly struck with sickness and died; and David's behaviour during its sickness and at its death is recorded, 2Sa 12:14; after which Solomon was born to him of the same woman, and had the name of Jedidiah given him by the Lord, which signifies the beloved of the Lord, and as a token of reconciliation, and a confirmation of his sin being forgiven him, 2Sa 12:24; and the chapter is concluded with the taking of the city of Rabbah, and the spoil in it, and the usage of the inhabitants of it, 2Sa 12:26.