2 Samuel 12 commentary

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.

David now 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. 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.”

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.

CHAPTER 12

2Sa 12:1-6. Nathan's Parable.

1. 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.

5. the man that hath done this thing shall surely die--This punishment was more severe than the case deserved, or than was warranted by the divine statute (Ex 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.

2Sa 12:7-23. He Applies It to David, Who Confesses His Sin, and Is Pardoned.

7. Nathan said to David, Thou art the man--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; 51:1-19; 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.

8. I gave thee thy master's house, and thy master's wives--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.

11. I will raise up evil against thee out of thine own house, &c.--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.

15-23. the Lord struck the child ... and it was very sick--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.

2Sa 12:24, 25. Solomon Is Born.

24-25. Bath-sheba ... bare a son, and he called his name Solomon--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.

2Sa 12:26-31. Rabbah Is Taken.

26. Joab fought against Rabbah--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.

27. the city of waters--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."

28. encamp against the city, and take it--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.

lest I take the city, and it be called after my name--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.

30. he took their king's crown from off his head--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.

the precious stones--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.

31. he brought forth the people ... and put them under saws, &c.--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; Am 1:13).

There were two men in one city - See a discourse on fables at the end of Jdg 9:56 (note), and a discourse on parabolic writing at the end of the thirteenth chapter of Matthew.

There is nothing in this parable that requires illustration; its bent is evident; and it was construed to make David, unwittingly, pass sentence on himself. It was in David's hand, what his own letters were in the hands of the brave but unfortunate Uriah.

And lay in his bosom - This can only mean that this lamb was what we call a pet or favourite in the family, else the circumstance would be very unnatural, and most likely would have prevented David from making the application which he did, as otherwise it would have appeared absurd. It is the only part of this parable which is at variance with nature and fact.

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.

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.

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.

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

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.

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.

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.

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.

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.

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.

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

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.

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.

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.

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.

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.

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, 1Chr 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 1Chr 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.

The Lord sent - When the ordinary means did not awaken David to repentance, God takes an extraordinary course. Thus the merciful God pities and prevents him who had so horribly forsaken God. He said - He prudently ushers in his reproof with a parable, after the manner of the eastern nations, that so he might surprize David, and cause him unawares to give sentence against himself.

Many flocks - Noting David's many wives and concubines.

Bought - As men then used to buy their wives: or, had procured.

Is worthy to die - This seems to be more than the fact deserved, or than he had commission to inflict for it, Exod 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, ver.31, which was done in the time of David's impenitent continuance in his sin.

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

To be thy wife - 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.

Never depart - During the residue of thy life.

Own house - From thy own children and family. Thine eyes - Openly, so that thou shalt know it as certainly as if thou didst see it, and yet not be able to hinder it. And give them - I shall by my providence, give him power over them. Neighbor - To one who is very near thee. But God expresseth this darkly, that the accomplishment of it might not be hindered.

I have sinned - How serious this confession was, we may see, Psal 51:1 - 19. Put away thy sin - That is, so far as concerns thy own life. Not die - As by thy own sentence, ver.5, thou dost deserve, and may expect to be done by my immediate stroke.

Besought - Supposing the threatening might be conditional, and so the execution of it prevented by prayer. Went - Into his closet.

Elders - The chief officers of his kingdom and household. He would not - 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.

Seventh day - From the beginning of the distemper.

And came - 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.

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.

His wife - Who was now much dejected, both for her former sin, and for the loss of the child. Loved him - 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.

Jedidiah - That is, beloved of the Lord. Because - Either, because of the Lord's love to him, or because the Lord commanded him to do so.

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

Of waters - Rabbah was so called because it was encompassed with water.

Take it - For having taken one part of the city, he concluded the remaining part of it could not long stand out. Lest - Lest I have the honour of taking it.

The weight - 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.

The people - 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. Saws - He sawed them to death of which punishment, we have examples both in scripture, and in other authors. Brick - 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.

AND the LORD sent Nathan unto David: and he came unto him, and said unto him, There were two men in one city ; the one rich and the other poor:

The Prophet, chap. 7. 2. 1 King. 1. 8. When the ordinary means did not awaken David to Repentance, God useth an Extraordinary Course. Thus the Merciful God pities and prevents him who had so horribly forsaken and forgotten God.

He prudently ushereth in his Reproof with a Parable, after the manner of the Eastern Nations, and ancient times, that so he might surprize David, and cause him unawares to give Sentence against himself. He manageth his Relation as if it had been a real thing; and demands the King's Justice in the case. Though the Application of this Parable to David be easie and obvious, yet it matters not, if some circumstances be not so applicable; because it was fit to put in some such Clauses, either for the decency of the Parable, or that David might not too early discover his Design.

Marginal references: Psa. 51. [illegible: 1 word]

2 The rich man had exceeding many flocks and herds .

Noting David's many Wives and Concubines.

3 But the poor man had nothing save one little ew▪lamb , which he had bought and nourished up: and it grew up together with him, and with his children, it did eat of his own meat, and drank of his own cup, and lay in his bosome , and was unto him as a daughter.

Designing Uriah, with his own and onely Wife.

As men then used to buy their Wives: or, had procured.

Which David might take for Hyperbolical Expressions of his tender care of, and affection to it. Although there want not Instances of some who have treated such Brute-Creatures in this manner.

Marginal references: Heb. Morsel.

4 And there came a traveller unto the rich man, and he spared to take of his own flock, and of his own herd, to dress for the wayfaring man that was come unto him, but took the poor mans lamb, and dressed it for the man that was come to him.

This some make to be the Devil; whom David gratified by his Sin; but it rather seems added for the decency of the Parable.

5 And Davids anger was kindled greatly against the man, and he said to Nathan, As the LORD liveth, the man that hath done this thing, shall surely die .

This seems to be more than the Fact deserved, or than he had Commission to Inflict for it, Exod. 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 v. 31. which was done in the time of David's impenitent continuance in his Sin.

Marginal references: Or, is worthy to die.; Heb. is the Son of death.

7 And Nathan said to David, Thou art the man . Thus saith the LORD God of Israel, I anointed thee king over Israel, and I delivered thee out of the hand of Saul:

Thou hast committed this Crime with great Aggravations; and out of thine own mouth thy Sentence hath proceeded, and thou art worthy of Death.

Marginal references: 1 Sam. 16. 13.

8 And I gave thee thy masters house, and thy masters wives into thy bosome, and gave thee the house of Israel and of Judah, and if that had been too little, I would moreover have given unto thee such and such things .

Or, women, as that Word is elsewhere used; as Numb. 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 bosome; 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, 1 King. 2. 23 And to Abner to be suspected for Rispah, 2 Sam. 3. 8. And Absalon, Usurping the Crown, usurped the Concubines also; which is looked on as a Crime unpardonable, 2 Sam. 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 [illegible: 1+ letters]infully 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, 1 Sam. 18. And it is very possible, that some other of Davids 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 Mabal was, and some others not elsewhere named might be, whose Houses and Wives, or, at least, Women, God might give to David.

Such other things as thou hadst wanted, or in reason desired.

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 children of Ammon .

i. e. Those Laws of God which forbad thee to do this thing, by not giving them that respect and observance which they deserved.

That Valiant, and Generous, and Noble Person.

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 con[illegible: 1+ letters]ess and lament.

Those cursed Enemies of God, and of his People, whom thou hast encouraged and hardned 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 onely 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 dye 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.

10 Now therefore the sword shall never depart from thine house , because thou hast despised me, and hast taken the wife of Uriah the Hittite to be thy wife.

During the residue of thy Life: as appears from the following History.

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 the sun .

To wit, the evil of Punishment.

From thy own Children and Family.

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.

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.

To one who is very near to thee, even thy beloved Son Absolom. But God expresseth this here darkly and doubtfully, that the accomplishment of it might not be hindred.

in the open Day, and in a Publick Place. The accomplishment hereof, See Chap. 16. 22.

Marginal references: Deut. 28. 30. Chap. 16. [illegible: 1+ letters]2.

12 For thou didst it secretly: but I will do this thing before all Israel, and before the Sun.

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 Achitophel 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 over-ruling their Mistakes and Miscarriages to this end, was from God.

13 And David said unto Nathan, I have sinned against the LORD . And Nathan said unto David, The LORD also hath put away thy sin , thou shalt not die .

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 Soveraign Lord and gracious God, than for the shame and punishment that follow it. How serious and pathetical this confession was, we may see, Psal. 51.

i. e. So far as concerns thy own Life and Eternal Salvation: both which were forfeited by this Sin.

As by thy own Sentence v. 5. thou didst deserve, and as thou mightest expect to do by my immediate Stroke; though possibly thou mightest elude the Law, before a humane Judicature, or there be no Superior to Execute the Law upon thee.

Marginal references: Psa. 32. 5. and 51. 4.

14 Howbeit, because by this deed thou hast given great occasion to the enemies of the LORD to blaspheme , the child also that is born unto thee, shall surely die .

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 Hypocrifie and Imposture, and a pretence for Villanies. Besides, the Ammonites upon their success against Uriah and his Party, did doubtless magnifie and praise their Idols, and blaspheme the God of Israel.

Which, considering his Affection to it, and the Punishment threatned to the poor innocent Infant for his sake, must needs be grievous to him.

15 And Nathan departed unto his house: and the LORD strook the child that Uriahs wife bare unto David, and it was very sick.

With some sudden and dangerous distemper.

16 David therefore besought God for the child , and David fasted, and went in , and lay all night upon the earth.

Supposing the Threatning might be conditional, and so the Execution of it prevented by Prayer.

To wit, into his Closet, as Matt. 6. 6. to pray solitarily and earnestly as he had done with others. Or this Word may onely note his Progress and continuance in the actions here expressed.

Marginal references: Heb. fasted a [illegible: 1+ letters]ast.

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 bread with them .

The Chief Officers of his Kingdom and Houshold who were there present.

This excessive Mourning did not proceed simply from the fear of the loss of the Child; but from a deep sence 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.

18 And it came to pass on the seventh day , that the child died: and the servants of David feared to tell him that the child was dead: for they said , Behold, while the child was yet alive, we spake unto him, and he would not hearken unto our voice: how will he then vex himself, if we tell him that the child is dead?

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 Mens Days or Years: for it is apparent, that this happened during the time of David's Fasting, and lying upon the Earth, v. 20. which it is not probable that it lasted for Seven Days.

Whispering among themselves, v. 19.

Marginal references: Heb. do hurt.

20 Then David 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.

i. e. To the Tabernacle, to confess his Sin before the Lord, and to own his Justice in this stroke, and the other threatnings, and to deprecate his great and just displeasure, and to acknowledge Gods 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, Numb. 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.

22 And he said, While the child was yet alive, I fasted and wept: for I said, Who can tell whether God will be gracious to me, that the child may live ?

For God's threatning of the Child's Death might be conditional, as that was of Ninevehs Destruction, Ionah 3. 4.

Marginal references: See Isa. 33. 1. Jon. 3. 9.

23 But now he is dead, wherefore should I fast ? can I bring him back again? I shall go to him , but he shall not return to me.

Seeing Fasting and Prayer cannot now prevail with God for his Life.

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

24 And David comforted Bath sheba his wife , and went in unto her , and lay with her: and she bare a son and he called his name Solomon; and the LORD loved him .

Who was now much dejected, both for her former Sin which she truly Repented of, as may be gathered from Prov. 31. 1, 2, 3, &c. and for the loss of that Child which was very dear to her, and which might seem to be the onely 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.

To wit, into her Chamber or Bed.

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.

Marginal references: Matt. 1. 6.; 1 Chron [illegible: 1 word]. 9.

25 And he sent by the hand of Nathan the prophet; and he called his name Jedidiah, because of the LORD .

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

Marginal references: That is, beloved of the Lord.

26 And Joab fought against Rabbah of the children of Ammon, and took the royal city .

i. e. That part of the City where was the Kings Palace where he ordinarily resided; though now it seems he was retired to a strong Fort.

27 And Joab sent messengers to David and said, I have fought against Rabbah, and have taken the city of waters .

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 rendred 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. and 44. 4. Exod. 9. 29, &c. and with the Relation of Iosephus the Iew, who saith, The Conduits of Water were cut off, and so the City was taken; And with a Relation of Polybius concerning the same Ciry, which was taken afterwards by Antiochus in the same manner, by cutting off Water from the City.

28 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 .

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

Lest I have the Honour of taking it. Thus he seeks to engratiate himself with the King, by pretending great care for his Honour and Interest.

Marginal references: Heb. my name be called upon it.

29 And David gathered all the people together : and went to Rabbah: and fought against it, and took it.

Either because Ioab 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 abundance, v. 30. the rather because they were all exposed to the hazard of utter Ruine, in case the Ammonites had prevailed against them.

30 And he took their kings crown from off his head, (the weight whereof was a talent of gold , with the precious stones) and it was set on Davids head: and he brought forth the spoil of the city in great abundance.

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 Latine, are promiscuously used, to signifie either Weight, or Price; as is well known to the Learned. And the addition of pretious 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 meerly 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.

Marginal references: 1 Chron. 20. 2.; Heb. very great. [illegible: 1+ letters]

31 And he brought forth the people that were therein , and put them under saws , and under harrows of iron, and under axes of iron , and made them pass through the brick-kiln : and thus did he unto all the cities of the children of Ammon. So David and all the people returned unto Jerusalem.

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 Villanous Action against David's Ambassadours, 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 onely upon those great Counsellors, who were the onely Authors of that vile Usage of the Ambassadours; 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 hardned, and impenitent; and when he was bereaved of that free and good Spirit of God, which would have taught him more Mercy and Moderation.

He Sawed them to Death: of which Punishment, we have Examples both in Scripture, Heb. 11. 37. and in other Authors.

He caused them to be laid down upon the Ground, and [illegible: 1+ letters]orn by sharp Iron Harrows drawn over them, and hewed in pieces by keen Axes.

i. e. To be burnt in Brick-kilns. 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 2 King. 16. 3. and 23. 10. and Levit. 18. 21. and 20. 2. and Deut. 18. 10.

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 12:13-14

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.

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.

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.”

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.”

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. 1 Sa 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.

Nathan's Parable; David's Repentance. (b. c. 1036.)

1 And the Lord sent Nathan unto David. And he came unto him, and said unto him, There were two men in one city; the one rich, and the other poor. 2 The rich man had exceeding many flocks and herds: 3 But the poor man had nothing, save one little ewe lamb, which he had bought and nourished up: and it grew up together with him, and with his children; it did eat of his own meat, and drank of his own cup, and lay in his bosom, and was unto him as a daughter. 4 And there came a traveller unto the rich man, and he spared to take of his own flock and of his own herd, to dress for the wayfaring man that was come unto him; but took the poor man's lamb, and dressed it for the man that was come to him. 5 And David's anger was greatly kindled against the man; and he said to Nathan, As the Lord liveth, the man that hath done this thing shall surely die: 6 And he shall restore the lamb fourfold, because he did this thing, and because he had no pity. 7 And Nathan said to David, Thou art the man. Thus saith the Lord God of Israel, I anointed thee king over Israel, and I delivered thee out of the hand of Saul; 8 And I gave thee thy master's house, and thy master's 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 such and such things. 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 children of Ammon. 10 Now therefore the sword shall never depart from thine house; because thou hast despised me, and hast taken the wife of Uriah the Hittite to be thy wife. 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 sun. 12 For thou didst it secretly: but I will do this thing before all Israel, and before the sun. 13 And David said unto Nathan, I have sinned against the Lord . And Nathan said unto David, The Lord also hath put away thy sin; thou shalt not die. 14 Howbeit, because by this deed thou hast given great occasion to the enemies of the Lord to blaspheme, the child also that is born unto thee shall surely die.

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 (v. 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, Ps. li. 12, 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, v. 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. lvii. 17, 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 (ch. vii. 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, 2 Thess. iii. 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. l. 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 (v. 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, v. 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 (v. 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, Prov. v. 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, v. 5, 6. [1.] That, for his injustice in taking away the lamb, he should restore four-fold, according to the law (Exod. xxii. 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, Prov. vi. 30, 31 (and Solomon there compares the sin of adultery with that, v. 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 (v. 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, v. 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? v. 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 (v. 9): Thou hast taken his wife to be thy wife, and again, v. 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 (v. 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 (ch. vii. 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, v. 11, 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, ch. xvi. 21, 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 xxxi. 10, Then let my wife grind unto another, and that threatening, Hos. iv. 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, v. 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. Ps. li. 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, Ps. xxxii. 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, v. 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. ii. 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.

David's Humiliation; Birth of Solomon. (b. c. 1036.)

15 And Nathan departed unto his house. And the Lord struck the child that Uriah's wife bare unto David, and it was very sick. 16 David therefore besought God for the child; and David fasted, and went in, and lay all night upon the earth. 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 bread with them. 18 And it came to pass on the seventh day, that the child died. And the servants of David feared to tell him that the child was dead: for they said, Behold, while the child was yet alive, we spake unto him, and he would not hearken unto our voice: how will he then vex himself, if we tell him that the child is dead? 19 But when David saw that his servants whispered, David perceived that the child was dead: therefore David said unto his servants, Is the child dead? And they said, He is dead. 20 Then David 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. 21 Then 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. 22 And he said, While the child was yet alive, I fasted and wept: for I said, Who can tell whether God will be gracious to me, that the child may live? 23 But now he is dead, wherefore should I fast? can I bring him back again? I shall go to him, but he shall not return to me. 24 And David comforted Bathsheba his wife, and went in unto her, and lay with her: and she bare a son, and he called his name Solomon: and the Lord loved him. 25 And he sent by the hand of Nathan the prophet; and he called his name Jedidiah, because of the Lord .

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 (1 Chron. iii. 5), and it was that son of whom Christ, the great prophet, lineally descended, Lu. iii. 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, Ezek. xvi. 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, v. 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 (v. 16, 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. xxxi. 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. Ps. vi. 1.

III. The death of the child: It died on the seventh day (v. 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, v. 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 (v. 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, v. 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 (v. 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 (v. 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. iv. 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 (v. 24 and 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.

The Conquest of Rabbah. (b. c. 1036.)

26 And Joab fought against Rabbah of the children of Ammon, and took the royal city. 27 And Joab sent messengers to David, and said, I have fought against Rabbah, and have taken the city of waters. 28 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. 29 And David gathered all the people together, and went to Rabbah, and fought against it, and took it. 30 And he took their king's crown from off his head, the weight whereof was a 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. 31 And he brought forth the people that were therein, and put them under 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.

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, Ps. ciii. 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, v. 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, v. 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, v. 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, Ps. ci. 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.