2 Samuel 12

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

The rich man had exceeding many flocks and herds Noting David's many Wives and Concubines..

But the poor man had nothing save one little ew lamb Designing Uriah, with his own and only Wife., which he had bought As men then used to buy their Wives: or, had procured. 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 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., and was unto him as a daughter.

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

And Davids anger was kindled greatly against the man, and he said to Nathan, As the LORD liveth, the man that has 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..

And he shall restore the lamb fourfold, because he did this thing, and because he had no pity.

And Nathan said to David, Thou art the man Thou hast committed this Crime with great Aggravations; and out of thine own mouth thy Sentence has proceeded, and thou art worthy of Death.. Thus says the LORD God of Israel, I anointed thee king over Israel, and I delivered thee out of the hand of Saul:

And I gave thee thy masters house, and thy masters wives 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... 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. 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 Such other things as thou hadst wanted, or in reason desired..

Wherefore hast thou despised the commandment of the LORD i. e. Those Laws of God which forbad thee to do this thing, by not giving them that respect and observance which they deserved., to do evil in his sight? thou hast killed Uriah the Hittite That Valiant, and Generous, and Noble Person. with the sword, and hast taken his wife to be thy wife This he mentions amongst his other Sins; partly, because he had rewarded her, who by God's Law should have been severely punished: partly, because he compassed this Marriage by wicked Practices, even by Uriah's Murder, and for sinful ends, even for the gratification of his inordinate and sensual Lusts, and for the concealment of that Sin which he was obliged to con... ess and lament., and hast slain him with the sword of the children of Ammon Those cursed Enemies of God, and of his People, whom thou hast encouraged and 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 only that he should be put upon dangerous Service, (which a General of an Army oft does 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..

Now therefore the sword shall never depart from thine house During the residue of thy Life: as appears from the following History., because thou hast despised me, and hast taken the wife of Uriah the Hittite to be thy wife.

Thus says the LORD, Behold, I will raise up evil To wit, the evil of Punishment. against thee out of thine own house From thy own Children and Family., and I will take thy wives before thine eyes i. e. Openly, so as thou shalt know it as certainly as if thou didst see it, and yet not be able to hinder it., and give them i. e. I shall by my Providence, give him power over them, which I know he will abuse; and I shall not restrain him from so doing, either by my Grace or Providence. unto thy neighbour To one who is very near to thee, even thy beloved Son Absolom. But God expresseth this here darkly and doubtfully, that the accomplishment of it might not be hindred., and he shall lie with thy wives in the sight of the sun in the open Day, and in a Publick Place. The accomplishment hereof, See Chap. 16. 22..

For thou didst it secretly: but I will do this thing i. e. I will Execute this Judgment. This God did by inclining David's Heart to leave his Concubines, to keep his House, and so to come into Absalom's Power, by giving up 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. before all Israel, and before the Sun.

And David said unto Nathan, I have sinned against the LORD I now freely confess, that Sin which I have hitherto so wickedly smothered; and I have deserved all these, and far heavier Judgments for it; and I am more troubled for my Sin against my 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.. And Nathan said unto David, The LORD also has put away thy sin i. e. So far as concerns thy own Life and Eternal Salvation: both which were forfeited by this Sin., thou shalt not die As by thy own Sentence 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..

Howbeit, because by this deed thou hast given great occasion to the enemies of the LORD to blaspheme i. e. To reproach both God and his People, and the true Religion. For though these were not concerned in David's Sin, the blame and shame of which should have been appropriated to him; yet Heathens and wicked men would, according to their own evil Minds, and malicious Hearts, fasten the Reproach of this upon God and Religion; as if God were unholy, because the man after God's own heart was so; and partial, in conniving at so great a Crime, when Saul was cast off for a far less Sin: and negligent in the Government of the World, and of his Church in suffering such a Wickedness, as even Heathens have abhorred to go unpunished; and as if all Religion were but 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., the child also that is born unto thee, shall surely die Which, considering his Affection to it, and the Punishment threatned to the poor innocent Infant for his sake, must needs be grievous to him..

And Nathan departed unto his house: and the LORD strook the child With some sudden and dangerous distemper. that Uriahs wife bare unto David, and it was very sick.

David therefore besought God for the child Supposing the Threatning might be conditional, and so the Execution of it prevented by Prayer., and David fasted, and went in To wit, into his Closet, as Matt. 6. 6. to pray solitarily and earnestly as he had done with others. Or this Word may only note his Progress and continuance in the actions here expressed., and lay all night upon the earth.

And the elders of his house The Chief Officers of his Kingdom and Houshold who were there present. arose, and went to him, to raise him up from the earth: but he would not, neither did he eat bread with them This excessive Mourning did not proceed simply from the fear of the loss of the Child; but from a deep sense of his Sin, and from the Divine Displeasure manifested herein; and particularly, from a just apprehension of the injury which he had done to the Child by his Sin, which justice obliged him to do his utmost to repair by Prayer, or other means..

And it came to pass on the seventh day Either, 1. From the beginning of the Distemper. Or, rather, 2. From the day of his Birth, which is the most usual way of computation of 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., that the child died: and the servants of David feared to tell him that the child was dead: for they said Whispering among themselves, v. 19., 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?

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.

Then David arose from the earth, and washed, and anointed himself, and changed his apparel, and came into the house of the LORD i. e. To the Tabernacle, to confess his Sin before the Lord, and to own his Justice in this stroke, and the other 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., and worshipped: then he came to his own house, and when he required, they set bread before him, and he did eat.

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.

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.?

But now he is dead, wherefore should I fast Seeing Fasting and Prayer cannot now prevail with God for his Life.? can I bring him back again? 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., but he shall not return to me.

And David comforted Bath sheba his wife 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 only tie of David's Affection to her; which being now dead, she might think that David would utterly cast her off, and leave her to that Shame and Punishment which she had deserved., and went in unto her To wit, into her Chamber or Bed., and lay with her: and she bare a son and he called his name Solomon; and the LORD loved him i. e. The Lord declared to David, that he loved his Son, notwithstanding the just cause which David had given to God to alienate his Affections from him..

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..

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..

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 says, 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..

Now therefore, gather the rest of the people together, and encamp against the city, and take it For having taken one part of the City, he concluded the remaining part of it could not long stand out.: lest I take the city, and it be called after my name 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..

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

And he took their kings crown from off his head, (the weight whereof was a talent of gold Or rather, the price whereof, &c. For as the Hebrew Shekel signifies both a Weight, and a piece of Money of a certain price; so also may mishkal, as proceeding from the same Root. And in general, the same Words both in Hebrew, Greek and 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 merely to be put on upon the King's Head at his Coronation, or upon Solemn occasions, as here where this was done, in token of the Translation of this Kingdom to David; and, it may be, it was held up, or supported by two Officers of State, that it might not be too burdensome to him, and after a little while taken off., with the precious stones) and it was set on Davids head: and he brought forth the spoil of the city in great abundance.

And he brought forth the people that were therein The words are indefinite, and therefore not necessarily to be understood of all the people; for it had been Barbarous to use Women and Children thus; but of the Men of War, and especially, of those who had been the Chief Actors or Abettors of that 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 only upon those great Counsellors, who were the only 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., and put them under saws He Sawed them to Death: of which Punishment, we have Examples both in Scripture, Heb. 11. 37. and in other Authors., and under harrows of iron, and under axes of iron He caused them to be laid down upon the Ground, and... orn by sharp Iron Harrows drawn over them, and hewed in pieces by keen Axes., and made them pass through the brick-kiln 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.: and thus did he unto all the cities of the children of Ammon. So David and all the people returned unto Jerusalem.