2 Samuel 12:16 Komentář

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 (Sa2 12:1-6), and the application of the parable, in which Nathan charged him with the sin (Sa2 12:7-9) and pronounced sentence upon him, (Sa2 12:10-12). II. His repentance and remission, with a proviso (Sa2 12:13, Sa2 12:14). III. The sickness and death of the child, and his behaviour while it was sick and when it was dead (Sa2 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 (Sa2 12:24, Sa2 12:25). V. The taking of Rabbah (Sa2 12:26-31), which is mentioned as a further instance that God did not deal with David according to his sins.

INTRODUCTION TO SECOND SAMUEL 12 Nathan is sent to David to charge him with his sin, and convince him of it by a parable, Sa2 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, Sa2 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, Sa2 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, Sa2 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, Sa2 12:26.

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.

And I do not say this to overturn fasting (God forbid!) but to exhort you that with fasting you do that which is better than fasting, the abstaining from all evil. David also sinned. Let us see then how he too repented. Three days he sat on ashes. But this he did not for the sin’s sake but for the child’s, being as yet stupefied with that affliction. But he wiped away the sin by other means, by humbleness, contrition of heart, compunction of soul, by falling into this sin no more, by remembering it always, by bearing thankfully every thing that befalls him, by sparing those that grieve him, by forbearing to requite those who conspire against him; yes, even preventing those who desire to do this.

How particularly difficult it is to atone for the evil deed of handing over the name of the Lord to the blasphemy of the heathen, we are instructed by the example of the most blessed David who, because of the intercession of his acts of justice, deserved to evade eternal punishment for his offenses through one confession only. Yet he, with penance as his protector, was unable to obtain full pardon for his sin. When Nathan the prophet had said to David, who was confessing his own sins to him, “The Lord has taken away your sin, you shall not die,” he added immediately, “nevertheless, because you have given occasion to the enemies of the Lord to blaspheme, for this word, the child that is born to you, shall die.”And what happened next? Having laid aside his crown and put away his jewels, all splendor of royal dignity being removed, he was relieved of the purple. For all his sins he shut himself up alone, weeping, filthy in sackcloth, soaked in tears and soiled with ashes, and sought the life of his little child with the voice of many lamentations and beat upon the Most Holy God with great fervor or prayer. Thus asking and imploring, he believed he could in this manner obtain what he sought from God. Yet he was unable to obtain his request through what is the most forceful aid to those who ask. From this it can be understood that there is no crime deserving of greater guilt than to give to the heathen a reason for blaspheming. For, whoever has erred gravely without giving cause for blasphemy to others brings damnation to himself only, but he who makes others blaspheme drags many to death with himself, he will, of necessity, be guilty of as many as he shall have drawn into guilt. Not only this, whatever sinner so sins that he does not cause others to blaspheme by his sin, his sin is injurious only to him who sins, but does not insult the holy name of God with the sacrilegious curse of those who blaspheme. But he who, by his sin, causes others to blaspheme, his sin is, of necessity, beyond the measure of human crime, because he has done unthinkable harm to God through the curses of many.

The Lord sends Nathan the prophet to reprove David; which he does by means of a curious parable, Sa2 12:1-4. David is led, unknowingly, to pronounce his on condemnation, Sa2 12:5, Sa2 12:6. Nathan charges the guilt home on his conscience; and predicts a long train of calamities which should fall on him and his family, Sa2 12:7-12. David confesses his sin; and Nathan gives him hope of God's mercy, and foretells the death of the child born in adultery, Sa2 12:13, Sa2 12:14. The child is taken ill; David fasts and prays for its restoration, Sa2 12:15-17. On the seventh day the child dies, and David is comforted, Sa2 12:18-24. Solomon is born of Bath-sheba, Sa2 12:25, Sa2 12:26. Joab besieges Rabbah of the Ammonites, takes the city of waters, and sends for David to take Rabbah, Sa2 12:27, Sa2 12:28. He comes, takes it, gets much spoil, and puts the inhabitants to hard labor, Sa2 12:29-31.

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.

NATHAN'S PARABLE. (Sa2 12:1-6) the Lord sent Nathan unto David--The use of parables is a favorite style of speaking among Oriental people, especially in the conveyance of unwelcome truth. This exquisitely pathetic parable was founded on a common custom of pastoral people who have pet lambs, which they bring up with their children, and which they address in terms of endearment. The atrocity of the real, however, far exceeded that of the fictitious offense.

Nathan's Reproof and David's Repentance. Conquest of Rabbah - 2 Samuel 12 The Lord left David almost a whole year in his sin, before sending a prophet to charge the haughty sinner with his misdeeds, and to announce the punishment that would follow. He did this at length through Nathan, but not till after the birth of Bathsheba's child, that had been begotten in adultery (compare Sa2 12:14, Sa2 12:15 with Sa2 11:27). Not only was the fruit of the sin to be first of all brought to light, and the hardened sinner to be deprived of the possibility of either denying or concealing his crimes, but God would first of all break his unbroken heart by the torture of his own conscience, and prepare it to feel the reproaches of His prophet. The reason for this delay on the part of God in the threatening of judgment is set forth very clearly in Psa 32:1-11, where David describes most vividly the state of his heart during this period, and the sufferings that he endured as long as he was trying to conceal his crime. And whilst in this Psalm he extols the blessedness of a pardoned sinner, and admonishes all who fear God, on the ground of his own inmost experience after his soul had tasted once more the joy and confidence arising from the full forgiveness of his iniquities; in the fifty-first Psalm, which was composed after Nathan had been to him, he shows clearly enough that the promise of divine forgiveness, which the prophet had given him in consequence of his confession of his guilt, did not take immediate possession of his soul, but simply kept him from despair at first, and gave him strength to attain to a thorough knowledge of the depth of his guilt through prayer and supplication, and to pray for its entire removal, that his heart might be renewed and fortified through the Holy Ghost. But Nathan's reproof could not possibly have borne this saving fruit, if David had still been living in utter blindness as to the character of his sin at the time when the prophet went to him.