9 Why then have you had no respect for the word of the Lord, doing what is evil in his eyes? You have put Uriah the Hittite to death with the sword, and have taken his wife to be your wife; you have put him to death with the sword of the children of Ammon.
A man who has gone against the law of Moses is put to death without pity on the word of two or three witnesses: But will not the man by whom the Son of God has been crushed under foot, and the blood of the agreement with which he was washed clean has been taken as an unholy thing, and who has had no respect for the Spirit of grace, be judged bad enough for a very much worse punishment?
And for your blood, which is your life, will I take payment; from every beast I will take it, and from every man will I take payment for the blood of his brother-man. Whoever takes a man's life, by man will his life be taken; because God made man in his image.
But the person who does wrong in the pride of his heart, if he is one of you or of another nation by birth, is acting without respect for the Lord, and will be cut off from his people. Because he had no respect for the word of the Lord, and did not keep his law, that man will be cut off without mercy and his sin will be on him.
Now in the morning, David gave Uriah a letter to take to Joab. And in the letter he said, Take care to put Uriah in the very front of the line, where the fighting is most violent, and go back from him, so that he may be overcome and put to death. So while Joab was watching the town, he put Uriah in the place where it was clear to him the best fighters were. And the men of the town went out and had a fight with Joab: and a number of David's men came to their death in the fight, and with them Uriah the Hittite. Then Joab sent David news of everything which had taken place in the war: And he gave orders to the man who took the news, saying, After you have given the king all the news about the war, If the king is angry and says, Why did you go so near the town for the fight? was it not certain that their archers would be on the wall? Who put Abimelech, the son of Jerubbaal, to death? did not a woman send a great stone down on him from the wall, putting him to death at Thebez? why did you go so near the wall? Then say to him, Your servant Uriah the Hittite is among the dead. So the man went, and came to David, and gave him all the news which Joab had sent him to give; then David was angry with Joab and said, Why did you go so near the town for the fight? was it not certain that their archers would be on the wall? who put Abimelech, the son of Jerubbaal, to death? did not a woman send a great stone down on him from the wall, putting him to death at Thebez? why did you go so near the wall? And the man said to David, Truly the men got the better of us, and came out against us into the open country, but we sent them back to the very doors of the town. And the archers sent their arrows at your servants from the wall, and some of the king's servants are dead, and among them is your servant Uriah the Hittite. Then David said to the man, Go and say to Joab, Do not let this be a grief to you; for one man may come to his death by the sword like another: put up an even stronger fight against the town, and take it: and do you put heart into him. And when the wife of Uriah had news that her husband was dead, she gave herself up to weeping for him. And when the days of weeping were past, David sent for her, and took her into his house, and she became his wife and gave him a son. But the Lord was not pleased with the thing David had done.
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Commentary on 2 Samuel 12 Commentary Critical and Explanatory on the Whole Bible
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 (Ps 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).