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Commentary on 2 Samuel 12 verses 15–25
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.
Holy David lost two sons. One was guilty of incest, the other of fratricide. To have had them caused him shame; to have lost them brought him grief. He also lost a third, a child whom he loved. He wept over him while he was still alive, but he did not long for him after he died. For so we read that when the boy fell sick, David besought the Lord for him and fasted and lay upon sackcloth, and, although the elders approached him and tried to make him get up from the ground, he resolved neither to rise nor to eat. After he learned that the boy was dead, however, he arose from the ground, bathed upon the spot, anointed himself, changed clothing, worshiped the Lord and took food. Since this seemed strange to his servants, he answered that while the child was still alive, he had rightly fasted and wept, because he justly thought that God might pity him and was certain that he who could restore the dead to life could surely preserve the life of one still living. But now that the child was dead, why should he fast, since he could not bring him back from death and restore him to life. “I shall go to him rather;” he said, “but he shall not return to me.”What greater consolation to a mourner! What a true judgment from a wise man! What wonderful wisdom exhibited by a servant! [Thus] no one should protest that some misfortune has befallen him and complain that he has been afflicted contrary to his merit. For who are you to proclaim your merit beforehand? Why do you desire to anticipate your judge? Why do you snatch the verdict from the mouth of him who is going to pronounce it?
Thus David wept for his son who was about to die; he did not grieve for him when dead. He wept that he might not be snatched from him, but he ceased to weep when he was snatched away, for he knew that he was with Christ. And that you may know what I declare is true, he wept for his incestuous son Amnon when he was killed, and he mourned for the parricide Absalom when he perished, saying, “My son Absalom, my son Absalom!” He did not think the innocent son should be mourned, because he believed that the others had perished for their crime but that the latter would live on account of his innocence.Therefore, you have no reason for grieving excessively over your brother. He was born a man, he was subject to human frailty.
King David loved his child and sat indeed in sackcloth and ashes, but he neither brought soothsayers nor enchanters (although there were such then, as Saul shows), but he made supplication to God. So you should do likewise: as that just man did, so you should do also; the same words you should say, when your child is dead, “I shall go to him, but he will not come to me.” This is true wisdom, this is affection. However much you may love your child, you will not love so much as he had then. For even though his child was born of adultery, yet that blessed man’s love of the mother was at its height, and you know that the offspring shares the love of the parents. And so great was his love toward it, that he even wished it to live, though it would be his own accuser, but still he gave thanks to God.
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SUMMARY
King David, in the midst of profound personal crisis and divine judgment, offers a poignant explanation for his fervent intercession in 2 Samuel 12:22. Despite the prophet Nathan's clear pronouncement of his child's impending death as a consequence of David's sin, the king engages in intense fasting and weeping, clinging to a sliver of hope in God's unfathomable mercy. His desperate question, "Who can tell [whether] GOD will be gracious to me, that the child may live?" encapsulates a deep understanding of divine sovereignty, an unwavering appeal to God's compassionate nature, and a humble acknowledgment that any reprieve would be an act of unmerited grace.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse is powerfully imbued with Pathos, effectively evoking deep sympathy for King David's desperate plight. His actions of intense fasting and weeping, combined with the raw vulnerability of his question, vividly convey his profound anguish, humility, and the weight of his personal tragedy. The phrase "Who can tell [whether] GOD will be gracious to me?" functions as a potent Rhetorical Question. It is not a genuine inquiry for information, but rather an expression of profound uncertainty, desperate hope, and a humble acknowledgment of God's absolute sovereignty and His freedom to extend mercy. This rhetorical device emphasizes David's complete reliance on God's unmerited favor rather than any human merit or right. Furthermore, there is an underlying Dramatic Irony at play; the reader knows the child will die (from Nathan's prophecy), yet David clings to hope, highlighting the tension between divine decree and human intercession. This tension also creates a powerful Contrast between God's justice and His capacity for compassion, a central theme explored throughout the narrative.
THEOLOGICAL AND THEMATIC CONNECTIONS
2 Samuel 12:22 offers profound theological insights into the complex interplay of divine justice, human responsibility, and the boundless nature of God's mercy. It demonstrates that even when divine judgment has been pronounced as a consequence of sin, there remains a sacred space for fervent intercession, appealing to God's sovereign prerogative to show compassion. David's actions underscore that while God is absolutely just and His word is true, He also retains the ultimate freedom to relent or alter a decreed outcome, as His character is fundamentally one of compassion and grace. This verse teaches that genuine repentance involves not merely confession of sin, but also a humble, desperate clinging to God's character, even when the outcome seems bleak. It highlights the profound mystery of divine sovereignty and human prayer coexisting, affirming that earnest supplication is always meaningful, even in the face of a seemingly fixed decree, because it acknowledges God's ultimate authority and His capacity for unmerited favor.
REFLECTION AND APPLICATION
David's desperate intercession in 2 Samuel 12:22 provides a timeless and powerful model for believers navigating the profound challenges of life, particularly when facing the consequences of their own failings or seemingly insurmountable odds. It teaches us that even when we have sinned grievously and judgment seems inevitable, the door to God's mercy is never entirely closed as long as there is breath and opportunity to appeal to Him. David's profound humility, his relentless prayer, and his willingness to prostrate himself before God—despite his royal status—remind us that true repentance involves a complete surrender and a casting of ourselves entirely upon God's unmerited favor. His example encourages us to persist in prayer, even when the odds are stacked against us or when God's will is not immediately clear, recognizing that God's ways are higher than ours and His capacity for grace extends beyond our limited understanding. Ultimately, this passage also prepares us for the possibility that God's answer may not be what we hoped for, but that His ultimate wisdom and sovereign will are perfect and must be accepted with faith and trust.
Questions for Reflection
FAQ
Why did David fast and weep if God had already pronounced that the child would die?
Answer: David's actions were not an attempt to force God's hand or to contradict a divine decree, but rather an profound expression of repentance, humility, and a desperate appeal to God's sovereign mercy. While God had indeed pronounced judgment through Nathan in 2 Samuel 12:14, David understood that God, in His absolute sovereignty, retains the right to relent or show compassion, even after a pronouncement of judgment. This theological principle is seen elsewhere in scripture, such as when God relented from destroying Nineveh after their repentance, despite Jonah's prophecy (Jonah 3:10). David's poignant question, "Who can tell?", indicates that he was appealing to this very possibility of divine grace, acknowledging God's freedom to act beyond human expectation or even His own pronounced judgments. His fasting and weeping were a demonstration of his deep remorse for his sin and a humble plea for unmerited favor, casting himself entirely upon God's character as one who is "gracious and compassionate, slow to anger and abounding in love" (Psalm 145:8). It was an act of faith, a desperate hope in the face of a seemingly certain outcome.
CHRIST-CENTERED FULFILLMENT
David's desperate plea for grace in 2 Samuel 12:22, though born out of his own sin and its dire consequences, profoundly foreshadows the ultimate source of grace found in Jesus Christ. David appealed to God's inherent character of mercy, hoping for an undeserved reprieve from physical death. This deep yearning for grace finds its perfect and complete fulfillment in the person and work of Christ, who is the very embodiment of God's graciousness. While David's fervent intercession for his child ultimately did not avert the physical death, Christ's perfect intercession on the cross secured spiritual life and eternal reprieve from spiritual death for all who believe. He became the Lamb of God who takes away the sin of the world, bearing the judgment that humanity deserved, so that we might receive undeserved favor and eternal life. Through Christ, we are invited to "approach God's throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need" (Hebrews 4:16). David's poignant question, "Who can tell [whether] GOD will be gracious to me?", is answered definitively and gloriously in the New Covenant: God will be gracious to us, for "where sin increased, grace increased all the more" (Romans 5:20), through the atoning sacrifice and resurrection of our Lord Jesus Christ, who ever lives to make intercession for us (Hebrews 7:25) and who assures us that "My grace is sufficient for you, for my power is made perfect in weakness" (2 Corinthians 12:9).