2 Samuel 12:4

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.

And there came a traveller unto the rich man,.... By which some understand Satan, who came to David, and stirred up his lust by the temptations that offered; who is a walker, as the word used signifies, that goes about seeking whom he may devour, and is with good men only as a wayfaring man, who does not abide with them; and whose temptations, when they succeed with such, are as meat and drink to him, very entertaining but the Jews generally understand it of the evil imagination or concupiscence in man, the lustful appetite in David, that wandered after another man's wife, and wanted to be satiated with her: and he spared to take of his own flock, and of his own herd, to dress for the wayfaring man that came unto him; when his heart was inflamed with lust at the sight of Bathsheba, he did not go as he might, and take one of his wives and concubines, whereby he might have satisfied and repressed his lust: but took the poor man's lamb, and dressed it for the man that came to him; sent for Bathsheba and lay with her, for the gratification of his lust, she being a young beautiful woman, and more agreeable to his lustful appetite.

The Jews, in their Talmud (r), observe a gradation in these words that the evil imagination is represented first as a traveller that passes by a man, and lodges not with him; then as a wayfaring man or host, that passes in and lodges with him; and at last as a man, as the master of the house that rules over him, and therefore called the man that came to him. (r) T. Bab. Succah, fol. 52. 2. Jarchi, Kimchi, & Abarbinel in loc.

2 Samuel 12:4 . There came a traveller unto the rich man — This aptly signifies David’s roving affection, which he suffered to wander from his own home, and to covet another man’s wife. The Jewish doctors say it represents the evil disposition or desire that is in us, which must be carefully watched and resisted when we feel its motions. But took the poor man’s lamb — Nathan, in this parable, omits touching the murder committed to cover the adultery, perhaps in order that David might not readily apprehend his meaning, and so be induced, unawares, to pronounce sentence of condemnation upon himself.

4 . “The apologue of the rich man and the ewe lamb … ventures to disregard all particulars, and is content to aim at awakening the general sense of outraged justice. It fastens on the essential guilt of David’s sin; not its sensuality or its impurity, so much as its meanness and selfishness … A true description of a real incident, if like in its general character however unlike to our own case in all the surrounding particulars, strikes home with greater force than the sternest personal invective.” Stanley’s Lect. II. 90.

Verse 4. - A traveller,... wayfaring man,... man that was come to him. Nathan probably used these three terms chiefly to diversify his language, but it has served as a handle for much allegorizing. Thus Rashi explains it of covetousness, which comes at first as a mere "passer by," the literal meaning of the word rendered "traveller." But, if admitted, it grows into "a wayfaring man," who comes and goes on business, and stays a longer time. Finally it changes into "one who has come to him," and remains permanently. Such allegorical interpretations are common in the Fathers, and thus Augustine compares the three stages of sin to our Lord's three miracles of raising the dead. The sinner is at first like Jairus's daughter, just dead, and repentance can restore him immediately to life; but, if sin be persisted in, he becomes like the son of the widow of Nain, carried away to burial; and finally like Lazarus, given over to corruption. 2 Samuel 12:4

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