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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Samuel 12:15–25. His three-level outline is real structure in the source text, so it is rendered as structure.
Nathan, having delivered his message, staid not at court, but went home, probably to pray for David, to whom he had been preaching. God, in making use of him as an instrument to bring David to repentance, and as the herald both of mercy and judgment, put an honour upon the ministry, and magnified his word above all his name. David named one of his sons by Bath-sheba Nathan, in honour of this prophet (Ch1 3:5), and it was that son of whom Christ, the great prophet, lineally descended, Luk 3:31. When Nathan retired, David, it is probable, retired likewise, and penned the 51st Psalm, in which (though he had been assured that his sin was pardoned) he prays earnestly for pardon, and greatly laments his sin; for then will true penitents be ashamed of what they have done when God is pacified towards them, Eze 16:63.
Here is, I. The child's illness: The Lord struck it, and it was very sick, perhaps with convulsions, or some other dreadful distemper, Sa2 12:15. The diseases and death of infants that have not sinned after the similitude of Adam's transgression, especially as they are sometimes sadly circumstanced, are sensible proofs of the original sin in which they are conceived.
II.David's humiliation under this token of God's displeasure, and the intercession he made with God for the life of the child (Sa2 12:16, Sa2 12:17): He fasted, and lay all night upon the earth, and would not suffer any of his attendants either to feed him or help him up. This was an evidence of the truth of his repentance. For,
1.Hereby it appeared that he was willing to bear the shame of his sin, to have it ever before him, and to be continually upbraided with it; for this child would be a continual memorandum of it, both to himself and others, if he lived: and therefore he was so far from desiring its death, as most in such circumstances do, that he prayed earnestly for its life. True penitents patiently bear the reproach of their youth, and of their youthful lusts, Jer 31:19.
2.A very tender compassionate spirit appeared in this, and great humanity, above what is commonly found in men, especially men of war, towards little children, even their own; and this was another sign of a broken contrite spirit. Those that are penitent will be pitiful.
3.He discovered, in this, a great concern for another world, which is an evidence of repentance. Nathan had told him that certainly the child should die; yet, while it is in the reach of prayer, he earnestly intercedes with God for it, chiefly (as we may suppose) that its soul might be safe and happy in another world, and that his sin might not come against the child, and that it might not fare the worse for that in the future state.
4.He discovered, in this, a holy dread of God and of his displeasure. He deprecated the death of the child chiefly as it was a token of God's anger against him and his house, and was inflicted in performance of a threatening; therefore he prayed thus earnestly that, if it were the will of God, the child might live, because that would be to him a token of God's being reconciled to him. Lord, chasten me not in thy hot displeasure. Psa 6:1.
III.The death of the child:
It died on the seventh day (Sa2 12:18), when it was seven days old, and therefore not circumcised, which David might perhaps interpret as a further token of God's displeasure, that it died before it was brought under the seal of the covenant; yet he does not therefore doubt of its being happy for the benefits of the covenant do not depend upon the seals. David's servants, judging of him by themselves, were afraid to tell him that the child was dead, concluding that then he would disquiet himself most of all; so that he knew not till he asked, Sa2 12:19.
IV.David's wonderful calmness and composure of mind when he understood the child was dead. Observe,
1.What he did.
(1.)He laid aside the expressions of his sorrow, washed and anointed himself, and called for clean linen, that he might decently appear before God in his house.
(2.)He went up to the tabernacle and worshipped, like Job when he heard of the death of his children. He went to acknowledge the hand of God in the affliction, and to humble himself under it, and to submit to his holy will in it, to thank God that he himself was spared and his sin pardoned, and to pray that God would not proceed in his controversy with him, nor stir up all his wrath. Is any afflicted? Let him pray. Weeping must never hinder worshipping.
(3.)Then he went to his own house and refreshed himself, as one who found benefit by his religion in the day of his affliction; for, having worshipped, he did eat, and his countenance was no more sad.
2.The reason he gave for what he did. His servants thought it strange that he should afflict himself so for the sickness of the child and yet take the death of it so easily, and asked him the reason of it (Sa2 12:21), in answer to which he gives this plain account of his conduct,
(1.)That while the child was alive he thought it his duty to importune the divine favour towards it, Sa2 12:22. Nathan had indeed said the child should die, but, for aught that he knew, the threatening might be conditional, as that concerning Hezekiah: upon his great humiliation and earnest prayer, he that had so often heard the voice of his weeping might be pleased to reverse the sentence, and spare the child: Who can tell whether God will yet be gracious to me? God gives us leave to be earnest with him in prayer for particular blessings, from a confidence in his power and general mercy, though we have no particular promise to build upon: we cannot be sure, yet let us pray, for who can tell but God will be gracious to us, in this or that particular? When our relations and friends have fallen sick, the prayer of faith has prevailed much; while there is life there is hope, and, while there is hope, there is room for prayer.
(2.)That now the child was dead he thought it as much his duty to be satisfied in the divine disposal concerning it (Sa2 12:23): Now, wherefore should I fast? Two things checked his grief: - [1.] I cannot bring him back again; and again, He shall not return to me. Those that are dead are out of the reach of prayer; nor can our tears profit them. We can neither weep nor pray them back to this life. Wherefore then should we fast? To what purpose is this waste? Yet David fasted and wept for Jonathan when he was dead, in honour to him. [2.] I shall go to him. First, To him to the grave. Note, The consideration of our own death should moderate our sorrow at the death of our relations. It is the common lot; instead of mourning for their death, we should think of our own: and, whatever loss we have of them now, we shall die shortly, and go to them. Secondly, To him to heaven, to a state of blessedness, which even the Old Testament saints had some expectation of. Godly parents have great reason to hope concerning their children that die in infancy that it is well with their souls in the other world; for the promise is to us and to our seed, which shall be performed to those that do not put a bar in their own door, as infants do not. Favores sunt ampliandi - Favours received should produce the hope of more. God calls those his children that are born unto him; and, if they be his, he will save them. This may comfort us when our children are removed from us by death, they are better provided for, both in work and wealth, than they could have been in this world. We shall be with them shortly, to part no more.
V.The birth of Solomon.
Though David's marrying Bath-sheba had displeased the Lord, yet he was not therefore commanded to divorce her; so far from this that God gave him that son by her on whom the covenant of royalty should be entailed. Bath-sheba, no doubt, was greatly afflicted with the sense of her sin and the tokens of God's displeasure. But, God having restored to David the joys of his salvation, he comforted her with the same comforts with which he himself was comforted of God (Sa2 12:24): He comforted Bath-sheba. And both he and she had reason to be comforted in the tokens of God's reconciliation to them,
1.Inasmuch as, by his providence, he gave them a son, not as the former, who was given in anger and taken away in wrath, but a child graciously given, and written among the living in Jerusalem. They called him Solomon - peaceful, because his birth was a token of God's being at peace with them, because of the prosperity which was entailed upon him, and because he was to be a type of Christ, the prince of peace. God had removed one son from them, but now gave them another instead of him, like Seth instead of Abel, Gen 4:25. Thus God often balances the griefs of his people with comforts in the same thing wherein he hath afflicted them, setting the one over-against the other. David had very patiently submitted to the will of God in the death of the other child, and now God made up the loss of that, abundantly to his advantage, in the birth of this. The way to have our creature-comforts either continued or restored, or the loss of them made up some other way, is cheerfully to resign them to God.
2.Inasmuch as, by his grace, he particularly owned and favoured that son: The Lord loved him (Sa2 12:24 and Sa2 12:25), ordered him, by the prophet Nathan, to be called Jedidiah - Beloved of the Lord: though a seed of evil-doers (for such David and Bath-sheba were), yet so well ordered was the covenant, and the crown entailed by it, that it took away all attainders and corruption of blood, signifying that those who were by nature children of wrath and disobedience should, by the covenant of grace, not only be reconciled, but made favourites. And, in this name, he typified Jesus Christ, that blessed Jedidiah, the son of God's love, concerning whom God declared again and again, This is my beloved Son, in whom I am well pleased.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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And I do not say this to overturn fasting (God forbid!) but to exhort you that with fasting you do that which is better than fasting, the abstaining from all evil. David also sinned. Let us see then how he too repented. Three days he sat on ashes. But this he did not for the sin’s sake but for the child’s, being as yet stupefied with that affliction. But he wiped away the sin by other means, by humbleness, contrition of heart, compunction of soul, by falling into this sin no more, by remembering it always, by bearing thankfully every thing that befalls him, by sparing those that grieve him, by forbearing to requite those who conspire against him; yes, even preventing those who desire to do this.
How particularly difficult it is to atone for the evil deed of handing over the name of the Lord to the blasphemy of the heathen, we are instructed by the example of the most blessed David who, because of the intercession of his acts of justice, deserved to evade eternal punishment for his offenses through one confession only. Yet he, with penance as his protector, was unable to obtain full pardon for his sin. When Nathan the prophet had said to David, who was confessing his own sins to him, “The Lord has taken away your sin, you shall not die,” he added immediately, “nevertheless, because you have given occasion to the enemies of the Lord to blaspheme, for this word, the child that is born to you, shall die.”And what happened next? Having laid aside his crown and put away his jewels, all splendor of royal dignity being removed, he was relieved of the purple. For all his sins he shut himself up alone, weeping, filthy in sackcloth, soaked in tears and soiled with ashes, and sought the life of his little child with the voice of many lamentations and beat upon the Most Holy God with great fervor or prayer. Thus asking and imploring, he believed he could in this manner obtain what he sought from God. Yet he was unable to obtain his request through what is the most forceful aid to those who ask.
From this it can be understood that there is no crime deserving of greater guilt than to give to the heathen a reason for blaspheming. For, whoever has erred gravely without giving cause for blasphemy to others brings damnation to himself only, but he who makes others blaspheme drags many to death with himself, he will, of necessity, be guilty of as many as he shall have drawn into guilt. Not only this, whatever sinner so sins that he does not cause others to blaspheme by his sin, his sin is injurious only to him who sins, but does not insult the holy name of God with the sacrilegious curse of those who blaspheme. But he who, by his sin, causes others to blaspheme, his sin is, of necessity, beyond the measure of human crime, because he has done unthinkable harm to God through the curses of many.
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Summary
2 Samuel 12:17 profoundly illustrates King David's deep and unwavering penitence following the prophet Nathan's severe rebuke. With the child born of his illicit union with Bathsheba gravely ill, David lay prostrate on the ground in desperate supplication, refusing all comfort and sustenance. This verse captures the compassionate yet ultimately futile efforts of his household elders to raise him and encourage him to eat, highlighting David's resolute commitment to his posture of intense grief and fervent prayer before God.
Context
Literary Context
This verse is situated at a critical and somber juncture in David's life and reign, immediately following the devastating confrontation with the prophet Nathan. In 2 Samuel 12:1-15, Nathan delivers God's indictment against David for his adultery with Bathsheba and the murder of Uriah the Hittite. As a direct consequence of David's sin, God declares that "the sword shall never depart from your house" (2 Samuel 12:10) and that the child born of the illicit union "shall surely die" (2 Samuel 12:14). David's response, beginning in 2 Samuel 12:16, is one of intense personal anguish and desperate intercession, marked by fasting and prostration. Verse 17 specifically details the attempts of his household to intervene, setting the stage for the child's death in 2 Samuel 12:18 and David's surprising shift in demeanor thereafter.
Historical & Cultural Context
In ancient Israel, lying prostrate on the ground (often accompanied by sackcloth and ashes) was a profound and widely recognized expression of deep mourning, intense grief, desperate supplication, or utter humility before God. It symbolized a complete abasement of self, an acknowledgment of one's lowliness, and an earnest plea for divine mercy. Fasting, too, was a common practice associated with repentance, mourning, and intense prayer, signifying a withdrawal from earthly comforts to focus entirely on spiritual matters. The elders of David's house, as respected figures of wisdom and authority, would naturally attempt to comfort and care for their king during such a crisis, reflecting the communal support expected during times of lament. Their efforts to "raise him up from the earth" and encourage him to eat were culturally appropriate attempts to break his fast and bring him out of his extreme state of grief, highlighting the depth of David's resolve in his penitential posture.
Key Themes
This verse powerfully contributes to several overarching themes within 2 Samuel and the broader biblical narrative. It underscores the theme of Profound Repentance and Grief, as David's physical posture and refusal to eat vividly portray the depth of his sorrow and his desperate plea for the child's life, signifying ultimate humility and brokenness before God. It also highlights the Consequences of Sin, demonstrating that even after confession and divine forgiveness, there can be painful and lasting earthly repercussions for one's actions, as prophesied in 2 Samuel 12:10 and 2 Samuel 12:14. Furthermore, David's actions exemplify the theme of Fasting and Supplication, showcasing it as a biblical practice of earnestly seeking God in times of severe crisis, a desperate cry for mercy. Finally, the interaction with the elders subtly emphasizes the tension between Human Comfort vs. Divine Will, as the compassionate efforts of David's household are ultimately ineffectual against God's determined plan regarding the child's fate, underscoring the sovereignty of God.
Exposition and Analysis
Key Word Analysis
Derived from the root meaning "old," this term refers to the respected, older, and authoritative figures within a community or household. In this context, they are the senior members of David's royal household, likely advisors or trusted servants, whose role would include offering counsel and comfort to the king. Their initiative to approach David underscores their concern for his well-being and their attempt to fulfill their customary duty of care.
This primitive root means "to rise," "to stand," or "to establish" in various applications. Here, it signifies an attempt to physically lift David from his prostrate position on the ground, thereby ending his extreme posture of mourning and supplication. It implies an effort to restore him to a more normal, upright state, both physically and perhaps emotionally, in an attempt to break his fast and grief.
This verb, meaning "to breathe after," figuratively conveys "to be acquiescent," "to consent," or "to be willing." When combined with the negative particle "not" (implied in the KJV translation "would not"), it expresses David's absolute and unwavering refusal. It highlights his resolute determination to maintain his penitential posture, indicating that his actions were not merely a spontaneous outburst of grief but a deeply intentional act of will and supplication.
Verse Breakdown
"And the elders of his house arose, [and went] to him"
This phrase establishes the initiative taken by David's senior household members. Seeing their king in such a state of distress, they felt compelled to act, demonstrating their loyalty, concern, and the cultural expectation of providing support during a time of extreme mourning. Their "arising" suggests a deliberate and purposeful approach to the king.
"to raise him up from the earth"
This specifies the elders' immediate objective. David was lying prostrate, a posture of extreme humility and desperation. The elders sought to physically lift him, thereby attempting to break his fast and bring him out of this intense state of supplication, which was likely seen as unhealthy or excessive by human standards.
"but he would not"
This is the crucial turning point in the verse, highlighting David's firm and unyielding resolve. Despite the authority and concern of his elders, David adamantly refused their efforts. His will was set on continuing his posture of penitence and prayer, indicating the depth of his internal anguish and his singular focus on appealing to God's mercy.
"neither did he eat bread with them"
This clause further emphasizes David's steadfast refusal to accept comfort or sustenance. His continued fast was an integral part of his supplication, signifying his complete dependence on God and his rejection of any earthly alleviation from his sorrow. Eating "with them" would have implied a return to normalcy and communal life, which David was unwilling to do while his child's life hung in the balance.
Literary Devices
The verse effectively employs Contrast by juxtaposing David's profound, solitary grief and unwavering penitence with the elders' well-intentioned but ultimately ineffectual attempts at comfort and normalcy. David's internal spiritual battle is externalized through his physical posture, creating a stark visual contrast with the elders' active, social intervention. Symbolism is also central: David's act of lying on the earth is a powerful symbol of utter humility, abasement, and desperate supplication, while his refusal to eat symbolizes his intense focus on spiritual matters and his rejection of earthly comforts in the face of divine judgment. This physical manifestation of his inner state makes his repentance tangible. Furthermore, the verse contains an element of Foreshadowing, as David's unwavering resolve in his current state of supplication subtly anticipates his surprising and immediate acceptance of God's will once the child dies, as seen in 2 Samuel 12:20.
Theological and Thematic Connections
This verse offers profound theological insights into the nature of repentance, divine sovereignty, and human supplication. David's extreme posture and refusal to eat demonstrate a genuine, deep-seated contrition that goes beyond mere verbal confession. It illustrates that true repentance often involves a profound internal anguish, a "godly grief" that seeks to align one's will with God's, even in the face of painful consequences. While David's fervent prayer and fasting did not reverse God's decree concerning the child's death, his actions underscore the biblical principle of earnestly seeking God's mercy, even when the outcome is uncertain. It also highlights the limits of human comfort and intervention when confronted with the sovereign will of God, reminding us that ultimately, our plea is to the Divine.
Reflection and Application
David's response in 2 Samuel 12:17 provides a powerful model for believers wrestling with the consequences of sin and the weight of grief. His deep and visible sorrow, expressed through prostration and fasting, serves as a poignant reminder that genuine repentance is not superficial but involves a profound, heartfelt brokenness before God. It challenges us to consider the sincerity of our own repentance when we fall short, urging us toward a "godly sorrow that produces repentance leading to salvation" (2 Corinthians 7:10). Furthermore, David's earnest supplication, even in the face of a seemingly unchangeable divine decree, teaches us the importance of persevering prayer in times of crisis. While God's ultimate will may not always align with our desires, our fervent appeals demonstrate our dependence on Him and our faith in His mercy. Finally, David's refusal of human comfort in favor of intense spiritual focus reminds us that there are times when our deepest solace and resolution must come directly from God, even as we navigate the limits of human intervention in divine plans.
Questions for Reflection
FAQ
Why did David refuse to eat or rise, despite the elders' efforts?
David's refusal was a deliberate and profound act of penitence and desperate supplication. He was in a state of intense spiritual anguish, fasting and prostrating himself before God in a desperate plea for the life of his child, whom he knew was suffering due to his own sin. His refusal to eat or be comforted by the elders signified his complete absorption in this act of humility and intercession. He was not merely grieving but actively seeking God's mercy, believing that perhaps God would "be gracious to me, that the child may live" (2 Samuel 12:16). For David, earthly comfort was secondary to his spiritual quest for divine intervention.
What was the role of the elders in this situation?
The elders of David's house acted out of concern and cultural expectation. As respected figures within his household, their role was to offer counsel, comfort, and support to the king, especially during a time of such profound distress. Their attempts to "raise him up from the earth" and encourage him to eat were typical responses to someone in deep mourning and fasting, aimed at restoring a measure of normalcy and providing physical sustenance. Their efforts, though well-intentioned, highlight the intensity of David's personal struggle and his unwavering commitment to his penitential posture, demonstrating that his spiritual anguish transcended conventional human comfort.
Christ-Centered Fulfillment
David's profound suffering and desperate supplication in 2 Samuel 12:17, while deeply personal and tied to his own sin, subtly foreshadow the ultimate suffering and intercession of Jesus Christ. David, a king, lies prostrate in humility and anguish, bearing the consequences of his own transgression which led to the child's illness and death. This human king's inability to avert the decreed consequence of sin, despite his fervent prayer, points to the profound need for a perfect, divine sacrifice. Jesus, the true King, would later humble himself, not for His own sin, but for ours, taking on the ultimate prostration of the cross (Philippians 2:8). While David's intercession for his child was unsuccessful in reversing God's decree, Christ's intercession for His people is eternally effective, as He ever lives to make intercession for those who draw near to God through Him (Hebrews 7:25). David's experience underscores the severity of sin and the necessity of a perfect Lamb of God (John 1:29) who would bear the full weight of divine judgment, allowing those who believe to find forgiveness and restoration that no human king, no matter how repentant, could ever fully secure. In Christ, the consequences of sin are fully borne, and true comfort and eternal life are offered without measure (Isaiah 53:4-5).