2 ซามูเอล 12:10 วิจารณ์

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.

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, Sa2 16:22. (u) Odyss. 11. ver. 119. & 12. ver. 380.

Therefore, Nathan went to David and wove a dramatic act for judgment. And what did he say? “My king, I want your judgment. There was a certain rich man and a certain poor one. The rich person possessed herds of cattle and many other flocks; and the poor one had one ewe that drank from his glass, ate from his table and slept in his embrace.” Here Nathan revealed the genuine bond between a husband and wife. “When a certain stranger arrived, the rich man desired to keep his own animals, and he took the poor man’s ewe and slaughtered her.” Here, do you see how Nathan wove the dramatic act, mysteriously concealing the weapon in the glands of David’s throat? Then what did the king say? Thinking that he had to pass judgment against someone else, he decided most severely. For such are human beings. When it concerns other people, they gladly and abruptly render decisions and publicize them. And what did David say? “As the Lord lives, the man who did this thing is worthy of death. And he shall restore the lamb fourfold.” Therefore, what did Nathan reply? He did not allow the wound to be relieved for many hours; rather, he quickly stripped it naked and sharply embedded the knife deeply into it, so as not to rob it of the painful sensation. “You are the man, my king.” What did the king say? “I have sinned against the Lord.” He did not say, “Who are you who censures me? Who sent you to speak with such boldness? With what daring did you prevail?” He did not say anything of the sort; rather, he perceived the sin. And what did he say? “I have sinned against the Lord.” Therefore, what did Nathan say to him? “And the Lord remitted your sin.” You condemned yourself; I [God] remit your sentence. You confessed prudently; you annulled the sin. You appropriated a condemnatory decision against yourself; I repealed the sentence. Can you see that what is written in Scripture was fulfilled: “Be the first one to tell of your transgression so you may be justified” How toilsome is it to be the first one to declare the sin?

Thus, the prophets’ sayings are of three classes: one class refers to the earthly, a second to the heavenly Jerusalem, and a third to both simultaneously. It will be best to support this assertion with illustration. The prophet Nathan was sent to accuse King David of a grave sin and to foretell what evils were to befall him on this account. Now no one can fail to see that this prophecy refers to the earthly city. There are others like it, sometimes addressed to the people at large for their profit and well-being, and sometimes to an individual who merited a word from God to foreknow some event for the guidance of his temporal life.

But that you may clearly know that his censure and sacred considerations deal more with actions than with persons themselves, hear how God, the judge, who many times gave sentences favorable to his servant David, often gave decisions unfavorable to him. This happened in a transaction which did not involve many men, or perhaps, what would have aroused God more, in a transaction involving holy men. It happened in the instance of one man, a foreigner, where the action rather than the person demanded punishment.When Uriah the Hittite, a member of a wicked race and of an unfriendly nation, had been killed, the divine Word was immediately passed to David, “You have killed Uriah, the Hittite, with the sword and have taken his wife to be your wife, and have slain him with the sword of the children of Ammon. Therefore the sword shall never depart from your house. Thus said the Lord, ‘Behold, I will raise up evil against you out of your own house; and I will take your wives before your eyes and give them to your neighbor. For you did it secretly: but I will do this thing in the sight of all Israel and in the sight of the sun.’ ” What do you say to this, you who believe that God does not judge our actions and who believe that he has no concern whatsoever for us? Do you not see that the eyes of God were never absent even from that secret sin through which David fell once? Learn from this that you are always seen by Christ, understand and know that you will be punished, and perhaps very soon, you, who, perhaps in consolation for your sins, think that our acts are not seen by God. You see that the holy David was unable to hide his sin in the secrecy of his inmost rooms; neither was he able to claim exemption from immediate punishment through the privilege of great deeds. What did the Lord say to him? “I will take your wives before your eyes, and the sword shall never depart from your house.”

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.

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.