2 Samuel 12
John MacArthur · Citado em PreceptAustin
2 Samuel 12
MacArthur comments that "Exodus 22:1 demanded a 4-fold restitution for the stealing of sheep. There is an allusion here to the subsequent death of 4 of David’s sons: Bathsheba’s first son (2Sa 12:18), Amnon (2Sa 13:28, 29), Absalom (2Sa 16:14, 15), and Adonijah (1Ki 2:25)." (Borrow The MacArthur Study Bible) Guzik makes an interesting comment - Restore fourfold also shows that David’s sin and hardness of heart did not diminish his knowledge of the Bible. He immediately knew what the Bible said about those who steal sheep: If a man steals an ox or a sheep, and slaughters it or sells it, he shall restore five oxen for an ox and four sheep for a sheep (Exodus 22:1). David knew the words of the Bible but was distant from the Author....David demanded fourfold restitution for the man in Nathan’s parable. God exacted fourfold restitution for Uriah from four of David’s sons: Bathsheba’s child, Amnon, Absalom, and Adonijah. Wiersbe makes an interesting observation on fourfold - David had declared punishment concerning the man in Nathan’s story, so God accepted his sentence. The sword never did depart from David’s household: (1) the baby died; (2) Absalom killed Amnon, who had ruined Tamar (chap. 13); (3) then Joab killed Absalom (2Sa 18:9–17); and (4) Adonijah was slain by Benaiah (1 Kings 2:24–25). Fourfold! Add to these trials the awful ruin of Tamar, the shameful treatment of David’s wives by Absalom (2Sa 12:11; 16:20–23), plus the rebellion of Absalom, and you can see that David paid dearly for a few moments of lustful pleasure. He sowed lust and reaped the same; he sowed murder and reaped murders, for “whatever a man sows, that he will also reap” (Gal. 6:7). (Borrow Wiersbe's Expository Outlines on the Old Testament) Henry
2 Samuel 12
MacArthur has an article entitled "Nothing Safe about Secret Sin" in which he asks the piercing question "Do you want to know who you really are? Take a hard look at your private life--especially your innermost thoughts. Gaze into the mirror of God's Word, and allow it to disclose and correct the real thoughts and motives of your heart." (Nothing Safe about Secret Sin) Believer's Study Bible - Practitioners of sin who profess to be children of God should contemplate carefully the response of God to David. David sinned in relative privacy and secrecy. But God's judgment upon him was public, before "all Israel" and even "the sun." The universality of that judgment may be observed in that every generation has read of it for 3,000 years! The explanation for the severity of this judgment is given in the first part of 2Sa 12:14. Secretly (hiding place)(05643) (cether/seter from cathar = hide with thought of protection Ex 3:6, 1Sa 20:5, 1Ki17:3) speaks of a covering, veil, i.e., that which covers something to make it secret from another, as a figurative extension of a veil as a cloth covering -- God is seen in approaching storm, making darkness His hiding place Ps 18:11. Seter - 34v - Deut. 13:6; Deut. 27:15; Deut. 27:24; Deut. 28:57; Jdg. 3:19; 1 Sam. 19:2; 1 Sam. 25:20; 2 Sam. 12:12; Job 13:10; Job 22:14; Job 24:15; Job 31:27; Job 40:21; Ps. 18:11; Ps. 27:5; Ps. 31:20; Ps. 32:7; Ps. 61:4; Ps. 81:7; Ps. 91:1; Ps. 101:5; Ps. 119:114; Ps. 139:15; Prov. 9:17; Prov. 21:14; Prov. 25:23; Cant. 2:14; Isa. 16:4; Isa. 28:17; Isa. 45:19; Isa. 48:16; Jer. 37:17; Jer. 38:16; Jer. 40:15 NIDOTT adds that seter "conveys a meaning of secret activity, like Abigail covertly aiding David (1Sa 25:20). More commonly, this activity is evil or malicious, as in the case of David’s adultery with Bathsheba (2Sa 12:12), idolatry and murder committed in secret (Dt 27:15, 24), or slanderous accusations made in secret (Ps 101:5). However, Job recognized human sin can never be kept secret from God, who knows all things (Job 24:15). On one occasion, the psalmist uses סֵתֶר to describe the mystery of divine activity in human procreation (Ps 139:15). (VanGemeren, W. New International Dictionary of Old Testament Theology & Exegesis 3:302. Grand Rapids, MI: Zondervan Publishing House) The root verb satar is used to hide the sin of adultery... (If) A man has intercourse with her (another man's straying, unfaithful wife - Nu 5:12) and it is hidden from the eyes of her husband and she is undetected (satar), although she has defiled herself, and there is no witness against her and she has not been caught in the act (Nu 5:13 - read context Nu 5:14-30 for how her "secret sin" of adultery is exposed or brought to the light!). Swindoll applies Nathan's bold confrontation of David - to be effective in confrontation we need to equip ourselves with four things. If not, we can do more damage than good. We need to confront in absolute truth, right timing, wise wording, and fearless courage. First, absolute truth. Don’t go on hearsay. Get the facts. It may take time. You may have to investigate. Out of love and concern you will do all that. You won’t investigate and spread the word all around; you’ll just check it out until you have the facts carefully recorded and correctly arranged. Without absolute truth, you’re shooting in the dark. Do not confront if you don’t have the truth. Second, right timing. Many people are confronted at the wrong time and as a result are driven deeper into their wrong because thoughtless Christians went off in a hurry to do something in the spurt of emotion. Wait until you are confident that it’s God’s timing. You will know. If you are sensitive to the Lord and are walking with Him, He will let you know, “Now is the time.” It’s then you do it. And, like Nathan, do it privately. In my ministry I’ve had to deal with some things that, acting in the flesh, I would have loved to have dealt with earlier. But it wasn’t the time. When it was God’s time, I had green lights flashing all the way and knew it was clear to speak to the person or persons involved. Painful, but clear. Third, wise wording. I’m impressed that Nathan didn’t just go up to David and say, “You are in sin . . . I’m ashamed of you!” No, he went about it in a wise manner. He had planned his approach very carefully. There’s a proverb that says, “A word fitly spoken is like apples of gold in pictures of silver. As an earring of gold, and an ornament of fine gold, so is a wise reprover upon an obedient ear” (25:11–12, KJV). The right words are crucial. If you don’t have your wording worked out, don’t go. Wait. Think it through. Be a “wise reprover.” Fourth, fearless courage. Nathan, remember, was sent by God, and that’s where courage comes from. You will have nothing to lose if you walk in the strength of the Lord. Don’t fear the loss of a friendship. God honors the truth. After all, it is the truth—and only the truth—that sets people free. If the Lord is really in it, you’ll be one of the best friends this person ever had by telling him the truth. Remember the phrase: “Faithful are the wounds caused by the bruising of one who loves you”? Be certain you’re confronting out of love. One who doesn’t love doesn’t confront—at least he doesn’t confront God’s way. (Borrow David Man of Passion and Destiny) Filling Up Empty Do not trust in oppression, nor vainly hope in robbery; if riches increase, do not set your heart on them. — Psalm 62:10 Today's Scripture: Psalm 62:1-12 “This house ain’t worth robbing,” said a thief who seemed to feel he was wasting his time. According to a news report, the burglar broke into a home and held the owner at knifepoint while looking for money. He ransacked the place but turned up only $3 in change, $5 in a wallet, and a few pieces of cheap jewelry. The thief apparently concluded that the homeowner was worse off than he was, so he gave back to him the $8 he was going to steal. “I think he was disgusted,” said the 32-year-old victim. “He couldn’t believe that was all the money I had.” We might smile at the bad fortune of this thief. But we can often have a similar kind of experience. It happens whenever we try to take something that God has not given us. Following the path of envy, jealousy, adultery, theft (Psalm 62:10), or just plain stubborn willfulness, always results in more trouble than profit. David, the psalmist, learned this the hard way. When he stole Uriah’s wife, he ended up with far more trouble and far less happiness than he had bargained for (2 Samuel 11-12). The little choices we must make Will chart the course of life we take; We either choose the path of light Or wander off in darkest night. —D. De Haan Sin is never worth the trouble. 2 Samuel 12:13 Then David said to Nathan, "I have sinned against the LORD." And Nathan said to David, "The LORD also has taken away your sin; you shall not die. BGT 2 Samuel 12:13 καὶ εἶπεν Δαυιδ τῷ Ναθαν ἡμάρτηκα τῷ κυρίῳ καὶ εἶπεν Ναθαν πρὸς Δαυιδ καὶ κύριος παρεβίβασεν τὸ ἁμάρτημά σου οὐ μὴ ἀποθάνῃς LXE 2 Samuel 12:13 And David said to Nathan, I have sinned against the Lord. And Nathan said to David, And the Lord has put away thy sin; thou shalt not die. KJV 2 Samuel 12:13 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. NET 2 Samuel 12:13 Then David exclaimed to Nathan, "I have sinned against the LORD!" Nathan replied to David, "Yes, and the LORD has forgiven your sin. You are not going to die. CSB 2 Samuel 12:13 David responded to Nathan, "I have sinned against the LORD." Then Nathan replied to David, "The LORD has taken away your sin; you will not die. ESV 2 Samuel 12:13 David said to Nathan, "I have sinned against the LORD." And Nathan said to David, "The LORD also has put away your sin; you shall not die. NIV 2 Samuel 12:13 Then David said to Nathan, "I have sinned against the LORD." Nathan replied, "The LORD has taken away your sin. You are not going to die. NLT 2 Samuel 12:13 Then David confessed to Nathan, "I have sinned against the LORD." Nathan replied, "Yes, but the LORD has forgiven you, and you won't die for this sin. NRS 2 Samuel 12:13 David said to Nathan, "I have sinned against the LORD." Nathan said to David, "Now the LORD has put away your sin; you shall not die. NJB 2 Samuel 12:13 David said to Nathan, 'I have sinned against Yahweh.' Nathan then said to David, 'Yahweh, for his part, forgives your sin; you are not to die. NAB 2 Samuel 12:13 Then David said to Nathan, "I have sinned against the LORD." Nathan answered David: "The LORD on his part has forgiven your sin: you shall not die. YLT 2 Samuel 12:13 And David saith unto Nathan, 'I have sinned against Jehovah.' And Nathan saith unto David, 'Also -- Jehovah hath caused thy sin to pass away; thou dost not die; GWN 2 Samuel 12:13 Then David said to Nathan, "I have sinned against the LORD." Nathan replied, "The LORD has taken away your sin; you will not die. BBE 2 Samuel 12:13 And David said to Nathan, Great is my sin against the Lord. And Nathan said to David, The Lord has put away your sin; death will not come on you. RSV 2 Samuel 12:13 David said to Nathan, "I have sinned against the LORD." And Nathan said to David, "The LORD also has put away your sin; you shall not die. NKJ 2 Samuel 12:13 So David said to Nathan, "I have sinned against the LORD." And Nathan said to David, "The LORD also has put away your sin; you shall not die. ASV 2 Samuel 12:13 And David said unto Nathan, I have sinned against Jehovah. And Nathan said unto David, Jehovah also hath put away thy sin; thou shalt not die. DBY 2 Samuel 12:13 And David said to Nathan, I have sinned against Jehovah. And Nathan said to David, Jehovah has also put away thy sin: thou shalt not die. David: 1Sa 15:20,24 1Ki 13:4 21:20 22:8 2Ki 1:9 2Ch 16:10 24:20-22 2Ch 25:16 Mt 14:3-5,10 I have sinned: 2Sa 24:10 1Sa 15:24-25,30 Job 7:20 33:27 Ps 32:3-5 51:4 Pr 25:12 Pr 28:13 Lu 15:21 Ac 2:37 1Jn 1:8-10 The LORD: Job 7:21 Ps 32:1,2 130:3,4 Isa 6:5-7 38:17 43:24 44:22 La 3:32 Mic 7:18,19 Zec 3:4 Heb 9:26 1Jn 1:7,9 2:1 Rev 1:5 You: Lev 20:10 Nu 35:31-33 Ps 51:16 Ac 13:38,39 Ro 8:33,34 2 Samuel 12 Resources - Multiple Sermons and Commentaries Related Passages: 1 Samuel 15:24-25; 30+ Then Saul said to Samuel, “I have sinned; I have indeed transgressed the command of the LORD and your words, because I feared the people and listened to their voice. 25 “Now therefore, please pardon my sin and return with me, that I may worship the LORD.”....30 Then he said, “I have sinned; but please honor me now before the elders of my people and before Israel, and go back with me, that I may worship the LORD your God.” Matthew Henry helps us understand the difference between the confession of David and the confession of Saul: There were several signs of hypocrisy in Saul's repentance. (1) He besought Samuel only, and seemed most anxious to stand right in his opinion, and to gain his favor. (2) He excuses his fault, even when confessing it; that is never the way of a true penitent. (3) All his care was to save his credit, and preserve his interest in the people. Men are fickle and alter their minds, feeble and cannot effect their purposes; something happens they could not foresee, by which their measures are broken; but with God it is not so. The Strength of Israel will not lie. Pulpit Commentary: Saul had used the same words, and had meant very little by them; nor had he added “against Jehovah,” because his purpose was to appease Samuel, and prevail upon him not to disgrace him before the people. David’s confession came from the heart. There is no excuse-making, no attempt at lessening his fault, no desire to evade punishment. Ps 51:1 2 3 4 5ff is the lasting testimony, not only to the reality, but to the tenderness of his repentance, and we may even feel here that confession was to him a relief. The deep internal wound was at length disclosed, and healing had become possible. Up to this time he had shut God away from his heart, and so there had been no remedy for a soul diseased. It was because his sorrow was genuine that comfort was not delayed.
2 Samuel 12
MacArthur explains the servant's confusion - Having seen David suffer so profoundly and deeply over the illness of this child, the servants were afraid to tell David that the child had died. They were afraid David might kill himself upon hearing the news! They could see that David had attached all his personal sense of guilt, shame, and general well-being to the survival of this illegitimate son. When David heard his servants whispering, he perceived the child was dead. He asked, “Is the child dead?” And they said, “He is dead.” Startlingly, it was at that point David arose from the ground, washed and anointed himself, changed clothes, and then went to the house of the Lord to worship. Afterward, he returned to his house. He requested that food be set before him and he ate. All the intense intercession, fasting, sorrow, and suffering was over—that fast. David’s servants were astonished. They had seen how distraught David was at the illness and impending death of his son. They were so concerned about him that they guarded him carefully lest he try to do himself harm in a state of intense grief. Yet instead of seeing greater mourning from David, they saw their master clean up, worship God, and ask for something to eat. They couldn’t help but question his behavior, asking him, “What is this that you have done? You fasted and wept for the child while he was alive, but when the child died, you arose and ate food” (2Sa 12:21). David replied, “While the child was alive, I fasted and wept; for I said, ‘Who can tell whether the LORD will be gracious to me, that the child may live?’ But now he is dead; why should I fast? Can I bring him back again? I shall go to him, but he shall not return to me” (2Sa 12:22–23). David cherished this little child. Even though he knew his son had been conceived in sin, he loved him and wanted him to live. He fasted and prayed intensely for his fragile life. Like us, David had strong hopes that the Lord would graciously relent and allow the child to live—but he had no assurance that God would do so. Here’s the key to the change in David. He ceased his mourning after the baby died. He felt no further reason to fast and pray because his sorrow was instantly and completely replaced by hope. He declared, “I shall go to him, but he shall not return to me” (v. 23). (Bolding added - Borrow Safe in the arms of God : truth from heaven about the death of a child - as an aside this is a great book to buy and give to your unbelieving [OR believing] friends who have lost an infant -- I did this several years ago for an unbelieving mother who was very grateful -- I will have to wait until heaven to see if she received Messiah as her Lord and Savior!) Walter Kaiser on page 192 in Hard Sayings in the Bible - What Happened to David and Bathsheba’s Son? What are the prospects of the dead in the Old Testament? And what shall we say about those who die in infancy and thus have never heard about the wonderful grace of our Lord? Is their future gloomy and dark, without hope? These are some of the questions raised by this passage on the child born to David and Bathsheba as a result of their adulterous act. Several passages in the Old Testament show that death is not the absolute end of all life. For example, 1 Samuel 28:15–19 says that upon the death of Saul and his sons in battle the next day, they would join Samuel, who was already dead, yet who here was conscious and able to speak. Likewise, David affirmed his confidence that he would one day go to meet his deceased son; in the meantime, it was impossible for his son to come and join him back on earth. Surely this implies that the child still consciously and actually existed, even though it was impossible for him to transcend the boundaries set by death. If David’s expectation was to see God and to be with God after death, he believed that his son would also be in the presence of God, even though that son never had the opportunity to hear about the gospel or to respond to its offer of grace. Apparently, the grace of God has made provisions that go beyond those that apply to all who can hear or read about God’s revelation of his grace in his Son Jesus. Those psalms of David in which the dead are said to lack any knowledge or remembrance of God are highly poetical and figurative expressions of how unnatural and violent death is. Death will continue to separate the living from each other and from the use of their bodies until Christ returns to restore what has been lost. Psalms 6:5 and 30:9 indicate how central the act of praising God was to the total life of the individual and the congregation. But death would seem, according to the views expressed by the psalmists in these texts, to interrupt that flow of praise to God. Isn’t it better, David continues, for people to be alive so that they can praise God? “Who praises you from the grave?” The dead are without the ability to lift praises to God. That seems to be David’s burden. Neither can Ecclesiastes 9:5–6 count against the position we have taken here. To claim that “the dead know nothing” is not to deny any hope beyond the grave. The point of Ecclesiastes is limited to what can be observed from a strictly human point of view, “under the sun.” Its statement that the dead “have no further reward” is reminiscent of Jesus’ words, “As long as it is day [while we are still alive], we must do the work of him who sent me. Night is coming, when no one can work” (Jn 9:4). In 2 Samuel 12:23 David does not take the perspective of this life—as some of these other passages do—but the perspective of an eternity with God. And from that perspective, there is much to hope for. David took comfort in the hope that God would take this little one to himself. He left the child, therefore, to the grace of God, expressing his hope of rejoining that child in the future. There is life after death, even for infants who die before they have seen any, or many, days. 2 Samuel 12:22 He said, "While the child was still alive, I fasted and wept; for I said, 'Who knows, the LORD may be gracious to me, that the child may live.' I fasted: Isa 38:1-3,5 Joe 1:14 2:14 Am 5:15 Jon 1:6 3:9,10 Jas 4:9,10 2 Samuel 12 Resources - Multiple Sermons and Commentaries DAVID EXPLAINS HIS FASTING He said, "While the child was still alive, I fasted and wept; for I said, 'Who knows, the LORD may be gracious to me, that the child may live - This passage might suggest that David's fasting and weeping could have merited God sparing the child. Clearly that is not the case for grace is unmerited. His actions were manifestations of his humbling himself before the LORD. 2 Samuel 12:23 "But now he has died; why should I fast? Can I bring him back again? I will go to him, but he will not return to me." I will go: Ge 37:35 Job 30:23 Lu 23:43 he will not: Job 7:8-10 2 Samuel 12 Resources - Multiple Sermons and Commentaries AN ENIGMATIC ANSWER: "I WILL GO TO HIM" But now he has died; why should I fast? Can I bring him back again? I will go to him, but he will not return to me - The point is that David is not grieving for he knows the child died before he was able to discern right from wrong, and thus he was safe in Christ, together with the departed spirits of all who had died in true faith, resting in "Abraham's bosom" (LK 16:22), awaiting the coming of Messiah. David was confident he would be with his child in the future, even as he himself was assured that he would "dwell in the house of the Lord forever" (Ps 23:6). When you know where something is, you haven’t lost it. -- Vance Havner
2 Samuel 12
MacArthur writes "In spite of his sins, David was a man of God, and his theology was sound. He was a believer. He was chastened. And he was forgiven. He was God’s child. So we know that David certainly wasn’t referring to hell when he said, “I shall go to him.” There are those who say, “Well, what David meant was that they’d lie together in the same burial place in the field.” How absurd! That idea certainly isn’t going to make a person want to clean up and have a meal. There are also those who say, “That child was going to hell because he was a child born of adultery.” Scripture gives absolutely no support to that belief. As you will recall, the exact opposite is what Scripture supports: "The soul who sins shall die. The son shall not bear the guilt of the father, nor the father bear the guilt of the son. The righteousness of the righteous shall be upon himself, and the wickedness of the wicked shall be upon himself." (Ezek. 18:20) David was able to say, “I shall go to him,” because David knew where both he and his infant son were going! He knew that their eternal future was with God. This was the man who wrote, “Surely goodness and mercy shall follow me all the days of my life; and I will dwell in the house of the LORD forever” (Ps. 23:6). And it was David who said, “As for me, I will see Your face in righteousness; I shall be satisfied when I awake in your likeness” (Ps. 17:15). In Psalm 16, David wrote, “My heart is glad, and my glory rejoices; my flesh also will rest in hope. For You will not leave my soul in Sheol, nor will You allow Your Holy One to see corruption. You will show me the path of life; in Your presence is fullness of joy; at Your right hand are pleasures forevermore” (vv. 9–11). David knew that at his death he would be going into the near presence of the Lord, and he also knew that this was the eternal home for his baby. A Story with a Different Ending - The baby born to Bathsheba was not David’s only son. He had other sons including Absalom, who was an adult at the time of this baby’s birth. Absalom later turned against his father and led a political revolt against him, cursing his father as he drove him from the throne in Jerusalem. He was not content to force David from the city, but he pursued him with the intent of killing him. While Absalom was in pursuit of his father, he failed to duck as he rode his mule through a forest, and his head became stuck in the thick boughs of a terebinth tree. He was left dangling there, unable to free himself and unable to touch the ground (2 Sam. 18). When word came to Joab, one of David’s generals, Joab immediately went to the scene, took three spears and thrust them through the heart of Absalom’s dangling body, and then ten other young soldiers who were Joab’s armor bearers surrounded Absalom and struck him. They cut down Absalom’s dead body from the tree, dug a large pit in the woods, and buried the corpse right there. They then covered the grave with stones. When a Cushite messenger came to David from the battlefront, he asked him, “Is the young man Absalom safe?” The messenger replied, “May the enemies of my lord the king, and all who rise against you to do harm, be like that young man!” The king knew immediately that his son was dead. The Bible tells us, “Then the king was deeply moved, and went up to the chamber over the gate, and wept. And as he went, he said thus: ‘O my son Absalom—my son, my son Absalom—if only I had died in your place! O Absalom my son, my son!’ ” (2Sa 18:32–33). David wept uncontrollably and mourned inconsolably for Absalom. What would otherwise have been a day of victory against a deadly enemy became a day of immense and agonizing mourning. Word quickly spread: “The king is grieved for his son” (2 Sam. 19:2). David covered his face and continued to cry out as the people returned to the city, “O my son Absalom! O Absalom, my son, my son!” (2Sa 19:4). What a contrast from David’s response to the death of his infant son born to Bathsheba. David stopped mourning when his and Bathsheba’s baby died; he started mourning when Absalom died. What was the difference? David knew that the baby was with the Lord, residing in the heavenly presence forever. He knew that Absalom—his wicked and rebellious adult son—was not. David could anticipate with hope a reunion with his infant son. He had no hope of ever seeing the wicked Absalom again. David mourned for Absalom with unrelieved grief, just as any parent would do over a child who had rebelled against God and died in his sin without repentance. Shall We Mourn or Rejoice? I believe the following lessons can be drawn from these incidents in the life of King David: If you have a little one who dies, rather than focus on your human loss, look to the eternal gain of your child. Your child has attained eternal glory. Your little one is safely in the arms of God, alive forever and fully mature and like Christ. Especially for those who die in the womb, at birth, or in very young stages of infancy—rejoice that your child has not known the wickedness of this world. Your child has not struggled against temptation or been subject to the inner pull of sin’s desires. Your young child who has died did not lose his or her life, but rather, your child has gained eternal life. (Borrow Safe in the arms of God : truth from heaven about the death of a child) Robert Morgan in From this Verse - Dying Pleas It took his parents’ dying words to lead Sam Jones to Christ. His mother’s last words, modeled after 2 Samuel 12:23, were: “Sam, I will never be able to return to you, but you can come to me.” But Sam became instead a hopeless alcoholic. Then, during a binge, he learned his father was dying. He rushed to the bedside, and his dad moaned, “My poor, wicked, wayward, reckless son. You have brought me down in sorrow to my grave. Promise, my boy, to meet me in heaven.” Overwhelmed, Sam fell to his knees and cried, “I promise, I’ll quit drinking. I’ll meet you and Mother in heaven.” I went to the bar and begged for a glass of liquor and looked in the mirror. I saw my hair matted, the filth and vomit on my clothes, one of my eyes closed, and my lips swollen. I said, “Is that all that is left of the proud and brilliant lawyer, Sam Jones?” I smashed the glass on the floor, fell to my knees and cried, “Oh God! Oh God, have mercy!” The bartender ran to my side and thought I was dying. I staggered to my cheap rooming house and asked for black coffee. I went through three days and nights of hell, but when the morning came, something happened to old Sam Jones. I went to the clothing store and said, “I want you to give me a new suit. I got saved last night.” I went to the barber for I had not had a shave in a month. I left to go to my wife whom I had beaten till she was black and blue. She didn’t even recognize her own husband. I said, “Honey, God has given you a new husband and the children a new daddy, and I wonder if you will forgive me and start all over.” I have been going round the country bragging about Jesus ever since. (Borrow From this verse : 365 inspiring stories about the power of God's word) Norman Geisler - 2 SAMUEL 12:23—Do those who die in infancy go to heaven? PROBLEM: The Scriptures teach that we are born in sin (Ps. 51:5) because we “all sinned [in Adam]” (Rom. 5:12). Yet David implies here that his baby, who died, will be in heaven, saying, “I shall go to him” (v. 23). SOLUTION: There are three views regarding children who die before the age of accountability, that is, before they are old enough to be morally responsible for their own actions. Only Elect Infants Go to Heaven. Some strong Calvinists believe that only those babies that are predestined go to heaven (Eph. 1:4; Rom. 8:29). Those who are not elect go to hell. They see no greater problem with infant predestination than with adult predestination, insisting that everyone is deserving of hell and that it is only by God’s mercy that any are saved (Titus 3:5–6). Only Infants Who Would Have Believed Go to Heaven. Others claim that God knows the end from the beginning (Isa. 46:10) and the potential as well as the actual. Thus, God knows those infants and little children who would have believed in Christ had they lived long enough. Otherwise, they contend, there would be people in heaven who would not have believed in Christ, which is contrary to Scripture (John 3:36). All infants whom God knows would not have believed, had they lived long enough, will go to hell. All Infants Go to Heaven. Still others believe that all who die before the age of accountability will go to heaven. They base this on the following Scriptures. First, Isaiah 7:16 speaks of an age before a child is morally accountable, namely, “before the child shall know to refuse the evil and choose the good.” Second, David believed in life after death and the resurrection (Ps. 16:10–11), so when he spoke of going to be with his son who died after birth (2 Sam. 12:23), he implied that those who die in infancy go to heaven. Third, Psalm 139 speaks of an unborn baby as a creation of God whose name is written down in God’s “book” in heaven (Ps 139:14–16). Fourth, Jesus said, “Let the little children come to Me, and do not forbid them; for of such is the kingdom of God” (Mark 10:14), thus indicating that even little children will be in heaven. Fifth, some see support in Jesus’ affirmation that even “little ones” (i.e., children) have a guardian angel “in heaven” who watches over them (Matt. 18:10). Sixth, the fact that Christ’s death for all made little children savable, even before they believed (Ro 5:18–19). Finally, Jesus’ indication that those who did not know were not morally responsible (John 9:41) is used to support the belief that there is heaven for those who cannot yet believe, even though there is no heaven for those who are old enough and refuse to believe (John 3:36). (Borrow When critics ask : a popular handbook on Bible difficulties) Norman Geisler - 2 SAMUEL 12:21–23—Should we pray for the dead? PROBLEM: Based on a verse in 2 Maccabees 12:46 (Douay), Roman Catholics believe it is a holy and wholesome thought to pray for the dead that they may be loosed from their sins. However, David refused to pray for his dead son. Does the Bible teach that we should pray for the dead? SOLUTION: There is nothing in inspired Scripture that supports the Roman Catholic doctrine of praying for the dead that they may be released from their sins. This conclusion is based on strong evidence from many passages. First, the only verse supporting prayers for the dead comes from the 2nd century B.C. apocryphal book of 2 Maccabees (see comments on 1 Cor. 3:13–15) which the Roman Catholic Church added to the Bible in A.D. 1546 in response to the Reformation that condemned such practices. Second, the doctrine of prayers for the dead is connected with the unbiblical doctrine of purgatory. The prayers are for the purpose of releasing them from purgatory. But there is no basis for the belief in purgatory (see comments on 1 Cor. 3:13–15). Third, nowhere in all of inspired Scripture is there a single example of any saint who prayed for the dead to be saved. Surely as passionately as many saints wished for their loved ones to be saved (cf. Rom. 9:1–3), there would be at least one example of a divinely approved prayer on behalf of the dead. Fourth, the Bible makes it unmistakably clear that death is final and there is no hope beyond the grave. Hebrews declared, “it is appointed for men to die once, but after this the judgment” (Heb. 9:27). Jesus spoke of those who rejected Him as dying “in their sins” (John 8:21, 24), which implies that there is no hope for sins beyond the grave. Fifth, Jesus set the example in John 11 by weeping for the dead and praying for the living. Upon coming to His friend Lazarus’ grave, “Jesus wept” (v. 35). Then He prayed for “the people who are standing by … that they may believe” (v. 42). Sixth, the dead pray for the living (cf. Rev. 6:10), but there are no instances in the inspired Word of God where the living pray for the dead. The martyred saints in glory were praying for vengeance on the wicked (Rev. 6:9). And since there is rejoicing in heaven over one soul saved on earth (Luke 15:10), there is no doubt that there is prayer in heaven for the lost. But the Bible does not hold out even the slightest hope for anyone who dies in their sins (see comments on 2 Thes. 1:9). (Borrow When critics ask : a popular handbook on Bible difficulties) 2 Samuel 12:24 Then David comforted his wife Bathsheba, and went in to her and lay with her; and she gave birth to a son, and he named him Solomon. Now the LORD loved him she: 2Sa 7:12 1Ch 3:5 22:9,10 28:5,6 29:1 Mt 1:6 2 Samuel 12 Resources - Multiple Sermons and Commentaries DAVID'S COMFORT TO BATHSHEBA LORD'S LOVE OF THEIR SON Then David comforted his wife Bathsheba - What would he comfort her with? His assurance that their son was safe. The implication is that Bathsheba may have been or may have become a believer in Messiah.
2 Samuel 12
MacArthur - David imposed hard labor on the Ammonites. But these verses can also be translated with the sense that the Ammonites were cut with saws, indicating that David imposed cruel death on the captives in accordance with Ammonite ways (cf. 1Sa 11:2; Am 1:13). KJV Bible Commentary - David was a violent and austere warrior for the Lord, but the implication of various forms of sadistic torture given in this translation is not in keeping with his character. The Hebrew text here and in the parallel passage in 1 Chronicles 20:3 may be satisfactorily translated as work or labor with saws.
2 Samuel 12:1-14
MacArthur comments that... Exodus 22:1 demanded a 4-fold restitution for the stealing of sheep. There is an allusion here to the subsequent death of 4 of David’s sons: Bathsheba’s first son (2Sa 12:18), Amnon (2Sa 13:28, 29), Absalom (2Sa 16:14, 15), and Adonijah (1Ki 2:25). Henry
2 Samuel 12:1-14
MacArthur comments that... David’s tragic punishment was a lingering one. Since Uriah was killed by violence, the house of David would be continually plagued by violence. These words anticipated the violent deaths of Amnon (2Sa 13:28, 29), Absalom (18:14, 15), and Adonijah (1Ki 2:24, 25). PRESUMPTUOUS SIN SHOWS WE DESPISE GOD! Because - Explains why the sword would never depart from David. You have despised Me - In the previous verse God declared David had despised His Word and here it is His Person, showing the close linkage between the Word of God and God of the Word (cp the Incarnate Word, John 1:1, 2). When we sin (especially when like David we know better), we sin against His Word and His Person! This truth should cause us all to pause and reflect on the insanity and insolence of that sin we are presently being tempted to presumptuously commit! We need to recall that the payment for this sin is death and it cost God His Son's death to redeem us of our debt. Next time you are being tempted to commit a willful sin, think about the cost to God, the Cross of Christ and the potential "reverberations" (consequences) of that sin in the lives of those we love. You might even take time to write these thoughts down in the midst of the battle with lust which is tempting you to gratify your flesh. This simple pause, might serve to deflate the power of that strong enticement of temptation to sin! Solomon describes one who despises God as devious... He who walks in his uprightness fears the LORD (Clearly David was not walking in the fear of the LORD during these dark days before he confessed), but he who is devious (perverse) (Lxx = skoliazo = to be crooked, to be perverse) in his ways despises (Hebrew = bazah; Lxx = atimazo = to dishonor) Him. (Proverbs 14:2) Comment: Solomon's proverb is an apt description of his father David devious ways (sinned in secret and then covered it) before he confessed and repented of his sins. 2Samuel 12:11 "Thus says the LORD, 'Behold, I will raise up evil against you from your own household; I will even take your wives before your eyes and give them to your companion, and he will lie with your wives in broad daylight: I will raise up evil: 2Sa 13:1-14,28,29 15:6,10 I will even take: 2Sa 16:21,22 Dt 28:30 Ezek 14:9 20:25,26 Hos 4:13,14 PLEASURES OF SIN FOR A SEASON... PAIN OF CONSEQUENCES FOR A LIFETIME! Behold - This interjection always serves to heighten the reader's attention. It says "Pay close attention to what you are getting ready to read!" Why? In this case, if God is bringing evil against the man after His own heart, we had all better realize that God NEVER plays favorites! Because He is holy, He has to repay the wages of sin. The NT Scriptures clearly teach that this "repayment" for sin must be with one's life (one's life blood) and it will be either the unrepentant sinner's life or the death of the sinless Lamb of God Who died in place of (substitutionary atonement) all who place their faith in Him so that they do not have die for their own sins. And so fittingly John the Baptizer begins his proclamation with that same word, behold - "Behold, the Lamb of God Who takes away the sin of the world." (Jn 1:29) I will raise up evil - While God is not the Author of evil, He will allow evil to have its sway in David's life as subsequent chapters prove. LIKE FATHER LIKE SON Three of David’s sons will repeat the sins of their father. Amnon will rape Tamar (2Sa 13:8-14). Absalom will take the royal harem (2Sa 16:22). Adonijah will seek to take his deceased father’s concubine (1Ki 2:13, 14, 15, 16, 17). I will even take your wives...and give them - Is God the Author evil? Clearly He is not. He is the essence of light and in Him there is absolutely no darkness. But He does allow evil to take its course. God says in essence "You have sowed to the flesh and shall reap the corruption of that sowing." (Gal 6:8). As Paul said almost one thousand years later (underscoring the timeless principle!)... Now these things happened as examples for us, that we should not crave evil things, as they also craved. (1Co 10:6) Comment: Paul is saying that the OT examples of Israel's sin (and David would be included) should serve as strong impediments against making their mistake of setting our hearts on things that God calls evil. Remember that the rebellious nation of Israel is a ''type'' of our flesh, that anti-God tendency that is still resident in every redeemed man. And thus a blood bought, heaven bound, saint can foolishly turns his freedom into licentiousness and begin to seek self-gratification instead of Spirit-empowered self-denial, with the result that he becomes self-deceived and in bondage to presumptuous sins (see Ps 19:13). Observe how deceived Israel became when they grumbled about God's provision of manna (Nu11:4,5,6), thinking that had been "free" in Egypt! How quickly we forget! We must be very careful and realize that when we test God's goodness and say His provision is not enough and/or our lot which He has allows is not fair, we act just like faithless Israel. And if we continue to rebel the time will come when He will give us over to a depraved mind to do those things which are not proper and we won't even know it because we have become so thoroughly deceived. Beloved, it is a frightening thought that our old flesh nature could be that corrupt. R A Torrey explains what God is saying in essence is that... "In the course of My providence (See providence of God) I will permit this to be done." Such phrases in Scripture do not mean that God either does or can do evil Himself, but only that He permits such evil to be done as He foresaw would be done, and which, had He pleased, He might have prevented. (Treasury of Scripture Knowledge) He will lie with your wives in broad daylight - We see this fulfilled during the rebellion of David's son Absalom... So they pitched a tent for Absalom on the roof, and Absalom went in to his father’s concubines in the sight of all Israel. (2Sa 16:22) ><>><>><> AN AFFAIR OR ADULTERY? David's "AFFAIR" was ADULTERY! When I was growing up, “adultery” was a word one whispered. Today the word is “affair,” and it’s a subtle change. Affair has an air of mystery about it, and romance, and excitement. Radio, television, movies, books—all of the media—assume or encourage the affair. It’s easy to fall into the trap: everyone is doing it, so it must be OK. Unless, of course, you believe in keeping the laws of God. For whatever reason, keeping the seventh commandment is becoming more difficult for more and more Christians. In fact, Allan Petersen begins his new book, The Myth of Greener Grass, with a question: “Is Anyone Faithful Anymore” And it’s a good question. He writes that in his 38 years of traveling ministry he has counseled pastors, pastors’ wives, missionaries, Sunday school teachers, Christian counselors, and church members who reflect the increasing incidence of extramarital affairs among professing Christian people. There is a “tendency to find reasons to support this behavior, even though those reasons might be contrary to the moral and biblical convictions we have long held.” Today we want to talk about relationships, not sin. Peterson points out the relationship of David and Bathsheba, and the results of their affair. The lessons we can learn from the story of David, a man of God who fell into sin, apply to all of us, men and women alike. Here are some of the, pointed out by Petersen: 1. No one, however chosen, blessed, and used of God, is immune to an extramarital affair. 2. Anyone, regardless of how many victories he has won, can fall disastrously. (1Co 10:12) 3. The act of infidelity is the result of uncontrolled desires, thoughts, and fantasies. (Jas 1:14,15, 2Co 10:3, 4, 5, Php 4:8, 9) 4. Your body is your servant or it becomes your master. (2Pe 2:19, Pr 5:22) 5. A Christian who falls will excuse, rationalize, and conceal, the same as anyone else. (cp 2Sa 12:5, 6, 7, 8ff) 6. Sin can be enjoyable but it can never be successfully covered. (Heb 11:25, Nu 32:23, Pr 28:13) 7. One night of passion can spark years of family pain. (2Sa 11:1, 2, 3, 4, 2Sa 12:10 ~ "never depart"!) 8. Failure is neither fatal nor final. (2Sa 12:13) Source unknown 2Samuel 12:12 'Indeed you did it secretly, but I will do this thing before all Israel, and under the sun: Secretly: 2Sa 11:4,8,13,15 Ec 12:14 Lk 12:1,2 1Co 4:5 SECRET SIN ON EARTH... OPEN SCANDAL IN HEAVEN Indeed - This passage is simply amplifying the preceding description of God giving David's concubines into the hand of his son Absalom who had relations with them in view of all Israel. John MacArthur has a discussion entitled "Nothing Safe About Secret Sin" in which he asks the piercing question... Do you want to know who you really are? Take a hard look at your private life--especially your innermost thoughts. Gaze into the mirror of God's Word, and allow it to disclose and correct the real thoughts and motives of your heart. (Nothing Safe about Secret Sin) Secretly (05643) (cether/seter from cathar = hide with thought of protection Ex 3:6, 1Sa 20:5, 1Ki17:3) speaks of a covering, veil, i.e., that which covers something to make it secret from another, as a figurative extension of a veil as a cloth covering -- God is seen in approaching storm, making darkness His hiding place Ps 18:11. NIDOTT adds that seter conveys a meaning of secret activity, like Abigail covertly aiding David (1Sa 25:20). More commonly, this activity is evil or malicious, as in the case of David’s adultery with Bathsheba (2Sa 12:12), idolatry and murder committed in secret (Dt 27:15, 24), or slanderous accusations made in secret (Ps 101:5). However, Job recognized human sin can never be kept secret from God, who knows all things (Job 24:15). On one occasion, the psalmist uses סֵתֶר to describe the mystery of divine activity in human procreation (Ps 139:15). (VanGemeren, W. New International Dictionary of Old Testament Theology & Exegesis 3:302. Grand Rapids, MI: Zondervan Publishing House) The root verb satar is used to hide the sin of adultery... (If) A man has intercourse with her (another man's straying, unfaithful wife - Nu 5:12) and it is hidden from the eyes of her husband and she is undetected (satar), although she has defiled herself, and there is no witness against her and she has not been caught in the act (Nu 5:13 - read context Nu 5:14-30 for how her "secret sin" of adultery is exposed or brought to the light!). Job uses seter The eye of the adulterer waits for the twilight, Saying, ‘No eye will see me.’ And he disguises his face. (Job 24:15) Seter - 37v: Dt 13:6 27:15,24 28:57 32:38 Jdg3:19 1Sa19:2 25:20 2Sa12:12 Job13:10 22:14 24:15 31:27 40:21 Ps18:11 27:5 31:20 32:7 61:4 81:7 91:1 101:5 119:114 139:15 Pr9:17 21:14 25:23 Song 2:14 Isa4:6 16:4 28:17 32:2 45:19 48:16 Je37:17 38:16 40:15 SECRET SINS PUBLIC CONSEQUENCES But I will do this thing before all Israel and under the sun - The former phrase clearly refers to the nation of Israel, a prophecy that was fulfilled in David's day. The latter phrase under the sun implies that it will be known wherever the sun shines, which has been fulfilled in that this sad story is read in Bible around the world! This truth also indicates that David will reap not just what he has sown, but more than he has sown. In other words, he will reap "with interest." Such is the nature of the consequences of sowing evil seeds as pictured by the prophet Hosea who wrote to faithless Israel... They sow the wind (especially idolatry) and they reap the whirlwind. (Hosea 8:7) Cornerstone Biblical Commentary: The imagery suggests that what Israel has done will come back on them with overwhelming force KJV Bible Commentary: In their defection, they have sown the seed of their defeat and undoing. However, they will not reap what they have sown but much worse, the harvest of what they have sown. They have sown a wind (Heb rūach), but will reap a hurricane (Heb sūpah). They will be swept away in the judgment of God, and any benefits that they desired would fall to the hands of the strangers to whom God would deliver them. Job also reminds us of the law of the harvest... According to what I have seen, those who plow iniquity and those who sow trouble (Septuagint - Lxx = odune means physical suffering or misery, consuming grief, sorrow, mental pain, distress) harvest (reap) it (What? Iniquity! Trouble!). (Job 4:8) Comment: What an incredible picture this passage paints. Plowing suggests the idea of deliberately preparing (or cultivating) life for evil! The idea is that even before the farmer sows his seeds, he expends considerable effort in preparing the soil. In a similar manner, the one who seeks to plow iniquity, is purposefully preparing for his wicked seeds (cp Ro 13:14-note)! The idea of sowing is that the type of seed sown determines the kind of harvest reaped (later and greater ~ a "bumper crop" of suffering and misery!) W A Criswell issues a warning noting that... Practitioners of sin who profess to be children of God should contemplate carefully the response of God to David. David sinned in relative privacy and secrecy. But God's judgment upon him was public, before "all Israel" and even "the sun." The universality of that judgment may be observed in that every generation has read of it for 3,000 years! The explanation for the severity of this judgment is given in the first part of 2Sa 12:14. Warren