2 Samuel 12:4

KJV

And there came a traveller unto the rich man, and he spared to take of his own flock and of his own herd, to dress for the wayfaring man that was come unto him; but took the poor man's lamb, and dressed it for the man that was come to him.

KJV (with Strong's)

And there came {H935} a traveller {H1982} unto the rich {H6223} man {H376}, and he spared {H2550} to take {H3947} of his own flock {H6629} and of his own herd {H1241}, to dress {H6213} for the wayfaring man {H732} that was come {H935} unto him; but took {H3947} the poor {H7326} man's {H376} lamb {H3535}, and dressed {H6213} it for the man {H376} that was come {H935} to him.

Complete Jewish Bible

One day a traveler visited the rich man, and instead of picking an animal from his own flock or herd to cook for his visitor, he took the poor man's lamb and cooked it for the man who had come to him."

Berean Standard Bible

Now a traveler came to the rich man, who refrained from taking one of his own sheep or cattle to prepare for the traveler who had come to him. Instead, he took the poor man’s lamb and prepared it for his guest.”

American Standard Version

And there came a traveller unto the rich man, and he spared to take of his own flock and of his own herd, to dress for the wayfaring man that was come unto him, but took the poor man’s lamb, and dressed it for the man that was come to him.

Commentary

### SUMMARY
This pivotal verse culminates Nathan's parable to King David, exposing the rich man's egregious act of injustice. It vividly portrays how the wealthy individual, despite possessing vast flocks and herds, callously refused to use his own resources to provide hospitality for a traveler. Instead, he ruthlessly seized the single, cherished lamb of a poor man, slaughtering it to prepare a meal. This profound act of exploitation and abuse of power serves as a divinely inspired mirror, directly reflecting David's own sin against Uriah and Bathsheba.

### CONTEXT
* **Literary Context:** [2 Samuel 12:4](/2_samuel/12-4 "2 Samuel 12:4 - The Rich Man's Injustice") marks the dramatic climax of Nathan's confrontation with King David. It immediately follows the setup of the parable in [2 Samuel 12:1-3](/2_samuel/12-1-3 "2 Samuel 12:1-3 - Nathan's Parable of the Rich and Poor Man"), where Nathan meticulously details the rich man's immense wealth and the poor man's tender, almost familial, bond with his solitary lamb. This verse delivers the shocking revelation of the rich man's act of theft and exploitation, meticulously crafted to ignite David's righteous indignation. The parable's ultimate purpose is to expose David's profound sin, previously recounted in [2 Samuel 11](/2_samuel/11 "2 Samuel 11 - David's Sin with Bathsheba and Uriah"), by leading him to unknowingly condemn himself before Nathan delivers the devastating, divinely appointed pronouncement: "You are the man!" found in [2 Samuel 12:7](/2_samuel/12-7 "2 Samuel 12:7 - Nathan Confronts David"). Following this, the narrative shifts to outline the severe, divinely ordained consequences of David's transgression.
* **Historical & Cultural Context:** In ancient Israel, the practice of **hospitality** was not merely a social custom but a sacred obligation, particularly towards travelers or "wayfaring men." Hosts were expected to provide food, shelter, and protection, often at considerable personal expense, as a demonstration of their piety and adherence to covenant principles. Furthermore, a person's **wealth** was primarily measured by the size of their livestock holdings; thus, owning "flock and herd" signified substantial prosperity and social standing. For an impoverished individual, a single lamb was far more than mere property; it was often a beloved, integral member of the household, providing sustenance (milk), warmth (wool), and companionship, akin to a cherished pet or even a child. Its seizure would represent not only economic ruin but also profound emotional devastation. The king, as God's anointed leader and the ultimate dispenser of justice, was divinely mandated to protect the vulnerable and uphold righteousness. David's failure to fulfill this role, and indeed his active participation in such an egregious injustice, constituted a profound violation of his divinely appointed responsibilities and the core principles of Israelite covenant society.
* **Key Themes:** [2 Samuel 12:4](/2_samuel/12-4 "2 Samuel 12:4 - The Rich Man's Injustice") powerfully encapsulates several foundational themes. Firstly, it starkly illustrates the theme of **injustice and exploitation**, highlighting the profound moral wrong of the powerful preying upon the vulnerable, even when possessing abundant resources. The rich man's deliberate choice to "spare" his own wealth while seizing the poor man's sole possession is a chilling portrayal of callous disregard and moral bankruptcy. Secondly, the verse speaks directly to the **abuse of power and privilege**, as the rich man (a clear symbol for King David) leverages his position not to protect the marginalized but to oppress them. This act of taking the lamb serves as a direct, symbolic parallel to David's taking of Bathsheba, the "one ewe lamb" of Uriah, and his subsequent orchestration of Uriah's death. Thirdly, this verse is integral to the overarching theme of **divine confrontation and accountability**, unequivocally demonstrating God's unwavering commitment to justice, even when it means confronting His anointed leaders. Nathan's parable functions as God's chosen instrument to bring David to a place of repentance. Finally, it profoundly emphasizes the **value of the vulnerable and the sanctity of what is precious to them**. The lamb's intimate relationship with the poor man's family elevates its theft from a simple property crime to a deeply personal and devastating violation, mirroring the profound and personal impact of David's actions on Uriah and Bathsheba.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Spared (Hebrew, _châmal'_):** This verb (H2550) means "to commiserate; by implication, to spare." In this context, it highlights the rich man's deliberate and conscious choice *not* to show compassion or pity, and thus *not* to use his own ample resources. He possessed more than enough, yet he actively chose to be parsimonious with his own wealth while being utterly ruthless in taking from the poor. This emphasizes a profound moral failing—a lack of generosity coupled with a willingness to exploit and a complete absence of commiseration.
* **Traveller (Hebrew, _hêlek'_):** This noun (H1982) refers to a "wayfarer" or "traveller," someone on a journey. The arrival of the traveler serves as the immediate catalyst for the rich man's unjust act. It provides the occasion for the meal, but in no way justifies his subsequent decision. The cultural expectation of providing hospitality to a guest makes the rich man's actions even more reprehensible, as he fulfills his duty to the guest at the direct and devastating expense of the innocent and vulnerable neighbor.
* **Lamb (Hebrew, _kibsâh'_):** This noun (H3535) specifically denotes a "ewe lamb." The preceding verse ([2 Samuel 12:3](/2_samuel/12-3 "2 Samuel 12:3 - The Poor Man's Lamb")) elaborates on this lamb's intimate relationship with the poor man's family ("it ate of his own morsel, and drank of his own cup, and lay in his bosom, and was unto him as a daughter"). This description underscores its immense value and profound emotional significance. It was not merely an animal but a beloved, cherished member of the household, representing the poor man's most precious possession, his sole source of comfort, and even sustenance. Its seizure is thus a deeply personal, devastating, and utterly cruel violation of the poor man's life and dignity.

#### Verse Breakdown
* **"And there came a traveller unto the rich man":** This opening clause sets the scene, introducing the immediate occasion for the rich man's subsequent actions. The arrival of a guest would naturally necessitate a meal, initiating the rich man's decision-making process regarding how to provide for him. This seemingly innocuous event becomes the trigger for a profound act of injustice.
* **"and he spared to take of his own flock and of his own herd, to dress for the wayfaring man that was come unto him;":** This is the core revelation of the rich man's moral depravity. Despite possessing an abundance of livestock ("his own flock and of his own herd"), signifying immense wealth, he deliberately chose *not* to utilize his own ample resources. This highlights his profound selfishness, stinginess, and utter lack of compassion, especially egregious given his prosperity. It establishes a stark and damning contrast with the expected generosity of a wealthy host in ancient Near Eastern culture.
* **"but took the poor man's lamb, and dressed it for the man that was come to him.":** This final clause unveils the rich man's shocking and utterly unjust act. Instead of drawing from his own vast plenty, he seized the single, precious lamb belonging to his impoverished neighbor. This act is a blatant and cruel abuse of power, an exploitation of the most vulnerable for his own convenience and to avoid even minimal personal cost. The profound contrast between his boundless resources and his willingness to devastate another's life for a trivial personal gain is the central, indicting point of Nathan's parable.

#### Literary Devices
Nathan's masterful use of **Parable** is the foundational literary device in this passage, enabling him to present a scenario that powerfully evokes moral indignation in King David without directly accusing him. Within this overarching parable, **Symbolism** is paramount: the rich man unequivocally symbolizes King David, the poor man represents Uriah the Hittite, and the single, cherished lamb symbolizes Bathsheba, Uriah's beloved wife, whom David illicitly took. The rich man's act of "sparing" his own abundant resources while ruthlessly seizing the poor man's sole possession is a direct symbolic parallel to David's refusal to control his own desires and his subsequent taking of Bathsheba, culminating in the murder of Uriah. There is profound **Irony** in David's furious and righteous reaction to the rich man's injustice, as he unknowingly pronounces judgment upon his own heinous actions. The stark **Contrast** between the rich man's vast wealth and the poor man's singular, precious possession amplifies the heinousness of the rich man's crime, making David's own sin appear all the more egregious in light of his royal power, abundance, and divine anointing.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This verse, situated within the broader context of Nathan's divinely inspired parable, serves as a powerful theological declaration of God's unwavering commitment to justice and His absolute condemnation of the abuse of power. It underscores the profound truth that wealth, status, and position do not exempt individuals from moral accountability; rather, they often entail a greater responsibility to act justly, compassionately, and righteously. The rich man's act is a chilling microcosm of systemic injustice, where the powerful exploit the vulnerable for their own convenience, reflecting a heart that prioritizes self-interest and convenience over the well-being and dignity of others. God, speaking through His prophet Nathan, reveals Himself as the steadfast defender of the oppressed, who sees, judges, and holds accountable even the hidden sins of His chosen leaders. This narrative powerfully emphasizes that true leadership, particularly within a covenant community, must be characterized by righteousness, equity, and a profound care for the marginalized, never by self-serving exploitation.

* [Deuteronomy 15:7-8](/deuteronomy/15-7-8 "Generosity Towards the Poor")
* [Proverbs 28:27](/proverbs/28-27 "Giving to the Poor")
* [Isaiah 5:8](/isaiah/5-8 "Woe to Those Who Accumulate Land")

### REFLECTION AND APPLICATION
The poignant story of the rich man and the poor man's lamb offers a profound and uncomfortable mirror for self-examination in our own lives. Like King David, we can often be quick to condemn injustice, exploitation, or moral failings in others, while remaining surprisingly blind to our own complicity or similar patterns of behavior, especially when we operate from positions of privilege, power, or even simply greater comfort. This verse challenges us to deeply consider where we might be "sparing" our own abundant resources—whether they be time, talent, financial wealth, influence, or opportunities—while inadvertently or even deliberately contributing to the exploitation of the vulnerable, or simply failing to use our abundance to bless and uplift others. It calls us to cultivate a heart of profound empathy that recognizes the immense and sacred value of what is precious to others, even if it seems small or insignificant to us. Furthermore, it serves as a powerful reminder that true leadership, authentic spiritual maturity, and genuine discipleship involve a deep and unwavering commitment to justice, a humble willingness to be held accountable, and a proactive stance against any form of exploitation, however subtle or culturally normalized.

#### Questions for Reflection
* **In what areas of my life might I be "sparing" my own resources or comfort while inadvertently or directly causing harm or neglect to others?**
* **How might my own position of privilege or power (social, economic, relational, intellectual) tempt me to overlook or contribute to injustice, even subtly?**
* **What "one little ewe lamb" in someone else's life—something precious and vulnerable to them—might I be tempted to disregard or even take for my own convenience or gain?**
* **How can I cultivate a greater sensitivity to the needs and dignity of the vulnerable, and actively work for justice and equity in my sphere of influence, however small?**

### FAQ
**Question?** Why did Nathan use a parable instead of directly confronting David with his sin?

Answer: Nathan's decision to use a parable instead of a direct accusation was both strategically brilliant and divinely inspired, aiming for a deeper, more profound impact on King David. Firstly, it allowed David to judge himself, leading to an undeniable and self-inflicted conviction. By presenting a hypothetical scenario, Nathan skillfully bypassed David's potential defensiveness and allowed the king's own innate sense of justice to lead him to an unwitting self-condemnation. This method is often far more effective in bringing about genuine repentance than a blunt, direct accusation, particularly when dealing with powerful individuals who are accustomed to deference. Secondly, this approach demonstrated both Nathan's wisdom and God's profound patience. God, in His sovereignty, could have directly struck David or pronounced immediate judgment, but He chose a path that invited repentance and restoration, revealing His desire for reconciliation rather than immediate destruction. The parable also profoundly highlighted the gravity of David's sin by making him pronounce a severe judgment on an analogous, yet fictional, offense, thereby exposing the depth of his own moral blindness. This prophetic approach serves as a powerful example of ministry that seeks to awaken conscience and cultivate humility before delivering the full weight of divine judgment, mirroring God's consistent desire for humanity to turn back to Him, as powerfully articulated in [Ezekiel 33:11](/ezekiel/33-11 "Ezekiel 33:11 - God Desires Repentance").

### CHRIST-CENTERED FULFILLMENT
The rich man's selfish and exploitative act in [2 Samuel 12:4](/2_samuel/12-4 "2 Samuel 12:4 - The Rich Man's Injustice") stands in stark and dramatic contrast to the ultimate act of self-giving love found in Jesus Christ. The rich man, despite his boundless abundance, "spared to take of his own," choosing instead to ruthlessly exploit the poor and vulnerable for his own convenience. Jesus, the truly rich One, who possessed all the "flock and herd" of heaven and the fullness of divine glory, did not "spare" His own life or divine prerogatives. Instead, He willingly "emptied himself, by taking the form of a servant, being born in the likeness of men" ([Philippians 2:7](/philippians/2-7 "Philippians 2:7 - Christ's Humility and Obedience")). He, who was supremely rich, willingly "became poor, so that by his poverty you might become rich" ([2 Corinthians 8:9](/2_corinthians/8-9 "2 Corinthians 8:9 - Christ's Poverty for Our Riches")). While the rich man in the parable took the poor man's lamb for his own comfort and convenience, Jesus became the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), offering Himself as the ultimate, spotless sacrifice for the redemption of humanity. His earthly life was not marked by exploitation or self-preservation, but by profound compassion for the marginalized, the vulnerable, and the outcast, consistently identifying with "the least of these" ([Matthew 25:40](/matthew/25-40 "Matthew 25:40 - Serving the Least of These")). Thus, [2 Samuel 12:4](/2_samuel/12-4 "2 Samuel 12:4 - The Rich Man's Injustice"), through its poignant portrayal of human injustice and moral failure, ultimately serves to highlight and point towards the divine justice, boundless generosity, and perfect self-sacrifice perfectly embodied in Jesus Christ, who gave His all so that we might gain eternal life and true riches in Him.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

James 1:14

But every man is tempted, when he is drawn away of his own lust, and enticed.

2 Samuel 11:3

And David sent and enquired after the woman. And [one] said, [Is] not this Bathsheba, the daughter of Eliam, the wife of Uriah the Hittite?

2 Samuel 11:4

And David sent messengers, and took her; and she came in unto him, and he lay with her; for she was purified from her uncleanness: and she returned unto her house.

Genesis 18:2

And he lift up his eyes and looked, and, lo, three men stood by him: and when he saw [them], he ran to meet them from the tent door, and bowed himself toward the ground,

Genesis 18:7

And Abraham ran unto the herd, and fetcht a calf tender and good, and gave [it] unto a young man; and he hasted to dress it.