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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
2 Samuel 12:23 captures King David's profound and poignant response to the death of his infant son, born of his union with Bathsheba. Following a period of intense fasting and fervent intercession, David articulates his acceptance of God's sovereign will and expresses a deeply personal and comforting hope for reunion with his child in the afterlife, marking a significant transition from desperate pleading to worshipful resolution and serene trust in divine providence.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several powerful literary devices that amplify its emotional and theological impact. Rhetorical Questions ("wherefore should I fast? can I bring him back again?") are used effectively by David to convey the logical futility of continued mourning once the object of his prayer (the child's life) is irrevocably lost. These questions are not seeking answers but rather emphasizing the obvious and irreversible nature of death, highlighting the limits of human power in the face of divine decree. A striking Contrast is present between David's intense, desperate fasting and pleading before the child's death, and his sudden, calm acceptance and worship afterward. This juxtaposition powerfully illustrates his understanding of God's sovereignty and the appropriate, faith-filled response to irreversible loss. The phrase "I shall go to him" functions as a Euphemism for death and a hopeful reunion in the afterlife, avoiding a direct, stark statement of death while conveying a deeper spiritual truth and a sense of personal anticipation. The entire verse is imbued with profound Poignancy, capturing the raw emotion of a grieving father who, despite his immense sorrow, finds solace and resolution in his unwavering faith and hope for a future beyond the grave, demonstrating remarkable spiritual maturity.
THEOLOGICAL AND THEMATIC CONNECTIONS
2 Samuel 12:23 offers a profound theological statement on God's sovereignty, the nature of death, and the hope of reunion. David's acceptance of the child's death as God's unchangeable will, coupled with his immediate shift to worship, demonstrates a mature faith that acknowledges God's ultimate control over life and death. His declaration, "I shall go to him," is a remarkable Old Testament expression of personal hope for a conscious existence beyond the grave and a reunion with loved ones. While the Old Testament understanding of the afterlife (Sheol) was not as fully developed as the New Testament's revelation of heaven and resurrection, David's words suggest a profound comfort rooted in the belief that death is not the final separation for the righteous. This hope foreshadows the clearer promises of resurrection and eternal life found in later scripture, providing a foundational glimpse into the eternal destiny of God's people.
REFLECTION AND APPLICATION
For believers today, 2 Samuel 12:23 provides immense comfort and profound lessons in navigating grief and loss. David's example teaches us the importance of fervent prayer and intercession while there is hope, acknowledging our dependence on God, but also the spiritual maturity to accept God's sovereign will when it is clearly manifested, even if it differs from our deepest desires. His ability to transition from deep mourning to worship demonstrates a resilient faith that trusts in God's ultimate wisdom and goodness, even amidst profound sorrow. This verse offers a foundational biblical basis for the hope of reunion with loved ones who have passed away, particularly for parents who have lost children. It suggests that those who die in infancy or childhood are secure in God's care, providing immense solace and challenging the notion of an "age of accountability" in a way that aligns with God's loving character and the all-encompassing grace of Christ. It encourages us to find our ultimate peace not in the reversal of loss, but in the unwavering faithfulness of God and the promise of eternal life, knowing that He works all things for the good of those who love Him.
Questions for Reflection
FAQ
Does 2 Samuel 12:23 imply that all infants who die go to heaven?
Answer: While the Bible does not explicitly state that all infants go to heaven, David's statement in 2 Samuel 12:23 is widely interpreted by theologians as a strong indication of this comforting truth. David, a man after God's own heart, expresses a clear expectation of reunion with his child, implying that the child is in a state where such reunion is desirable and possible, presumably with God. This suggests that the child, being innocent of conscious, willful sin and incapable of exercising saving faith in the way an adult might, is safe in God's presence. This understanding aligns profoundly with the character of God as merciful, just, and loving, and the concept of grace, particularly as revealed in the New Testament. The atoning work of Christ is sufficient to cover all humanity, including those who die before reaching an age of moral accountability or the capacity for faith. Therefore, this verse provides immense comfort and a strong biblical basis for the belief that infants and young children who die are received into God's eternal embrace, resting securely in His sovereign grace.
CHRIST-CENTERED FULFILLMENT
David's poignant declaration, "I shall go to him, but he shall not return to me," finds its ultimate Christ-centered fulfillment and secure foundation in the person and redemptive work of Jesus Christ. David's hope for reunion, though profound and divinely inspired, was rooted in the developing Old Testament understanding of Sheol, a shadowy realm. However, Christ's victorious death and glorious resurrection fundamentally transform and secure this hope. Jesus' triumph over death and the grave (1 Corinthians 15:54-57) means that the "going to him" that David anticipated is no longer a descent into an uncertain realm, but an assured ascent into the glorious, life-giving presence of God. Jesus declared Himself to be "the resurrection and the life" (John 11:25), promising that those who believe in Him, even if they die, will live eternally. The hope of reunion with loved ones, including children, is not merely a comforting thought but a guaranteed reality by Christ's triumph and the promise of a future resurrection where all believers will be reunited with their glorified bodies and with one another in the presence of the Lord forever (1 Thessalonians 4:16-17). David's deeply personal longing for his child is now fulfilled in the universal and eternal hope offered through the Lamb of God, who takes away the sin of the world and opens the way to eternal life and perfect communion with God (John 1:29).