2 Samuel 12:2

12:1-14 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.

The rich man had exceeding many flocks and herds. In which the wealth of men lay in those times and countries; these in the parable signify David's wives and concubines, which were many; he had six wives in Hebron, and he took more wives and concubines out of Jerusalem, when he was come from Hebron, 2 Samuel 3:2 ; and besides his master's, or Saul's wives, given to him, 2 Samuel 12:8 .

(2) There were two men. —The parable is designed to bring out David’s indignation against the offender without being so clear as to awaken at first any suspicion of a personal application. It does not allude to the special crimes of David, but to the meanness and selfishness of the transaction—qualities which David was still in a condition to appreciate. For a similar use of parables see 2Samuel 14:2-11 ; 1Kings 20:35-41 .

2 Samuel 12:2-3 . Many flocks and herds — Denoting David’s many wives and concubines, with whom he might have been satisfied. One little ewe-lamb — It appears by this that Uriah had but one wife, with whom he was well contented. Which he had bought — Or, had procured. Men frequently purchased their wives in those days, giving to their parents a sum of money for them. It did eat of his meat, &c. — These words express the exceeding care which the poor man took of his one sheep, and the value he put upon it, as being, in some manner, his chief substance, furnishing him with milk for food, and wool for clothing; and they are intended to signify how dear his wife was to Uriah, and the high estimation in which he held her.

Nathan came to David as if to ask his judicial decision on the case about to be submitted to him (compare 2 Samuel 14:2-11 ; 1 Kings 20:35-41 ). The circumstances of the story are exquisitely contrived to heighten the pity of David for the oppressed, and his indignation against the oppressor 1 Samuel 25:13 , 1 Samuel 25:22 .

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.

Nathan's Reproof. - 2 Samuel 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, 293a, 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."

clean^and counted upright, notwithftanding thofe Infirmities : And therefore you (ball find, thtr iren of God are counted good and u fright in Con^ fiuih the Text, did that which wm right in the ejer in the matter of Uriah the Hittite, i Kin. 1 5. 5, t\ But was David in a ft rid): fenfe without fault in is\ dl things elfc ? No verily : But that was foul 30 a higher degree than the reft, and- thercforer diere God fets a bloc ; ay, and doubclefs, for char ke was accus'd by Satan before the Throne of €od ; for here is Adultery, and Murder, and Hypocrifie in David'^s doings ; here is notorious mat^ ter, a great Sin, and fo a great Ground for Satarr to draw up an Indidlment againft the King, and a thundering one to be fure (hall be preferred ag gainfl him. This is the time then for Ghrift ta a I ftand up to plead ^ for now there is room for el fach a Queflion, Can David's Sim ftand withr. : Grace ? Or, is it poffible that a Man that has done I as he has, fhould yet be found a Saint, and fo itr f afaved ftate? Or, can God repute him fo/ and*" - yet be Holy and Juft ? Or, can the Merits of the - ! lord Jefus reach, according to the Law of Hca- 'I ven, a Man in this condition ? Here is a cafe du^ 5 j fcow, here's a Man whofe Salvation, by his foul • j Offences, is made doubtful ^ now we muft to '■ I Law and Judgment, wherefore now let Chrift

66 The Advocatejbip David, 1 Sam. 12. la, 1 1, 14/ and as the Corin* tbians had, that*s the Queftion. True, thou fhalc be compleatly fav'd at laft,but yet whether 'ds nou beft to leave thee a Memento of God's Difpleafore at thy Sin, by awarding, that theSm>rdJhall ne^er* deftirffrom thy Hdtfe^ or that fomc fore Sickneis or ot]^cr Diftrefles (hall haunt thee as long as thoi^' * liveft, or perhapsthat thou fhalt walk mthout tbe^ light of God's Countenanee for fever al Tears and 4^ Day. Now, if anyof thefe three things happen to^ thee, thou muft exercife Patience, and wait j thuf" did David, I waited fatientls' ; and again he exer-j cifcs his Soul in this Virtue, faying, My Soul^wait^ thou only upon him, for my Expe^ation is from him^, Pfal. 62. 5. For novo we are judj^ed of the Lord^thaf-. we may not be condemy^d with the Wwld : And by this Judgment, tho' it fets us free from their dam- 1 nation, yetwc arc involved in many troubles, atul j Eerhaps muft wait many a Day before we cafrj now that (as to the main) the Verdid hath gone^^ on our fide. Thus therefore, in order to thy wai*. ting on him without fainting, it is meet that thott Ihouldft know the Methods of him that managei thy Caufe for thee in Heaven ; and fuffer not Diftruft to break in and bear fway in thy Soul, fe he will at length bring thee forth to thelioht, ani thou /halt behold his !{ighteou/hefs. She alfo that it thine EnetTiy fhaS fee it, and Shame p^nli cover her that faid unto thee, P^ere is thy God ?