Bible Commentaries

Nathan and David

2 Samuel 12:7

Holy Scripture leaves us in no manner of doubt as to the general character of David ( 1 Samuel 13:14). So that we cannot doubt of David's favour and acceptance with God before he sinned so grievously. Moreover, his own writings have come down to us as witness of his affection towards God; his Psalm say plainly what his mind must have been, for we still use them, as they have ever been used in the Church of God both by Jews and Christians, as the best expression of our devout affections towards God; we can find no language so fit in which to clothe our own offerings of praise, or prayer, or thanksgiving; no words of Repentance so deep and earnest as those in the fifty-first 2 Samuel 12:7

It is not the story of David's sin, and its punishment, with his bitter repentance, and ultimate forgiveness, which I desire to deal with now, but the great principle of self-judgment illustrated in the scene.

I. The first thing that strikes us is the blindness and infatuation of the man to have missed the application of the parable. It seems an almost impossible state of self-deception, which could let him flare out in indignant virtue against the supposed culprit, and never once dream that the case could apply to himself. But it is not such an impossible thing as it looks, nay, it is even one of the commonest facts of morals, and one which we can easily illustrate any day among ourselves. We nod assent to a general statement of right and wrong, accept principles, even give our unbiassed judgment on concrete cases that are mentioned, and yet never make the personal application. Conscience works out correctly in an abstract case, when there seems no personal interest. Till we come to the bar naked, without veils and excuses and palliations, as David was tricked into doing, we never do justice against ourselves.

II. In religion we are, if possible, more easily biassed by personal considerations. The self-deceit we are speaking about would seem incredible but for facts like this case of David. It is not incredible to the man who knows his own heart and the deceitfulness of sin. David must have previously deluded himself, or he could not have been so insensible. We are all right on the general principles of religion, but personal religion begins exactly where we leave off. Our great necessity is to relate our particular case to the general law. In assenting to the judgment, which Nathan meant to rouse in him about the rich 2 Samuel 12:13

The story of David's fall, and David's penitence, confession, and forgiveness, is recorded for us in Holy Scripture in order that we may have plainly set before us the pathway in which every true penitent must walk. Confession of sin is a necessary condition of forgiveness of sin.

I. We must confess our sins. Mark that is something very different from confessing that we are sinners. To confess our sins, our own particular and private sins—the sins in consequence of which we might be compared with our neighbours to our disadvantage—the flaws and defects, the blots and the stains on our own piece of material which make it vile and worthless—the violations of God's Holy Law—this is the only true confession of sin—this is the necessary condition for obtaining the Divine forgiveness.

To do this work of confession aright, self-examination is plainly necessary—systematic and regular self-examination. And if our examination is to be real and efficient, we have a special need of the grace of God. The light of God we shall need to enable us to see our sins, the love of God we need to enable us to abhor our sins. And beyond the daily self-examination, it is plain that there should be regular seasons in our lives when we should make a more thorough and systematic examination. The penitential seasons of the Church—Lent, Rogationtide, Advent—afford us special opportunities.

II. When we sinned, whatever our sin was, we necessarily sinned against God. So when we sinned we had necessarily to make confession unto Him. But our sins are often sinned against our fellow-men. We do them wrong either by word or deed. In such cases it is part of true repentance, it is part of the confession which wins forgiveness, to confess our sins unto man. It is a bitter discipline to undergo, but a most wholesome one. And our Church imposes it upon us.

Confession to God through His Priest has been to many a blessed means of breaking with habits of sin. It has enabled them to lead a holier life. It has led up to the application of God's pardon to their own troubled conscience. They have been enabled to feel that the inestimable gift of forgiveness is theirs.

III. When we have heard the summons, let us confess our sin unto Almighty God; when we have confessed and been absolved, then another summons, a more grateful summons is heard. "Let us give thanks." When God has taken away our iniquity and received us graciously, then we render the calves of our lips. And we shall show forth God's praise, "not with our lips only, but in our lives".

—F. Watson, The Christian Life Here and Hereafter, p1.

Sin Put Away (Easter Even)

2 Samuel 12:13

The point at which we stand today is the only one from which we can really see all the meanings which, whether Nathan was conscious of it or not, lay indeed inside the words which he said to David. The Sacrifice of Calvary is complete, and we are waiting to hear the joy bells of Easter telling us that Christ is risen. He was "delivered for our offences and was raised again for our justification".

I. The Rapidity of the Pardon.—The first thought which, probably, strikes the mind, is the rapidity with which the penitent received his answer—a rapidity so great that, in fact, the pardon had actually preceded the confession. "Before they call, I will answer; and while they are yet speaking, I will hear."

II. The Cross is God's Great Effort to "put away sin" in some way compatible with His love, for sin cannot be near God. Sin cannot live in His sight. Having punished the sinner in Christ, it is as much a just, as it is a loving, act with God to take back the sinner to His bosom.

III. What God Says.—God does not say that that "put away sin" shall never smart. God does not tell you there shall be no temporal punishment for that forgiven sin! He does not promise that there shall be no loving process of corrective chastisement. He is too wise and too fatherly to say that. But this is what He does say: "Nevertheless, thou shalt never be separated from Me. Thy soul, through eternity, is safe. Thou shalt not die!"

IV. Then let your Sin Die out of your Sorrow.— Let it die! Let it die from those dark memories and those brooding fears—"even as a dead thing out of mind". You will be holier when you are free from its cloggings! Why chain yourself to that thing of death? Did Jesus die? Then, by that token that sin is dead. This is the day for great things. May it be ours to realize that we are indeed "buried with Him," so that as He was raised even we may henceforth "walk in newness of life".

References.—XII:13.—A. Maclaren, Expositions of Holy Scripture— 2 Samuel , p64. R. Scott, Oxford University Sermons, p251. J. Vaughan, Sermons Preached in Christ Church, Brighton(7th Series), pp112 , 120. XII:13 , 14.—Spurgeon, Sermons, vol. lii. No2981. C. Simeon, "David's Humiliation and Acceptance," Works, vol. iii. p269. Bp. Heber, Parish Sermons, vol. ii. p96 H. Thompson, "Sin of Giving Occasion of Blasphemy," Davidica, p127. "Self-recognition," Homilist, vol. x. p41. Lewis, "Sin of Scripture Saints," Plain Sermons for Christian Year, p430. Woodgate, "Dangers of Ease and Prosperity," Historical Sermons, vol. ii. Edward White, "On the Secondary Consequences of Sin," Mystery of Growth, p324; and see Stanley, Jewish Church, vol. ii. p91. XII:20-22.—J. McNeill, Christian World Pulpit, vol. lii1897 , p158. XII:22 , 23.—W. H. Hutchings, Sermon-Sketches (2Series), p214. XII:23.—B. Jowett, Christian World Pulpit, vol. xxxviii1890 , p81. XIV:14.—A. Maclaren, Expositions of Holy Scripture — 2 Samuel , p73. B. Wilberforce, The Hope that is in Me, p122. H. D. M. Spence, Voices and Silences, p291. Spurgeon, Sermons, vol. xvi. No950. G. F. Holden, Church Times, vol. lvii1907 , p415. XIV:29-31.—Spurgeon, Sermons, vol. x. No563. XV:1-12.—A. Maclaren, Expositions of Holy Scripture— 2 Samuel , p84. XV:12-37.—Spurgeon, Sermons, vol. lii. No2995. XV:15.—A Maclaren, Expositions of Holy Scripture— 2 Samuel , p89. XV:21.—H. J. Wilmot-Buxton, Holytide Teaching, p29. Spurgeon, Sermons, vol. xxvi. No1512. A. Maclaren, Expositions of Holy Scripture— 2 Samuel , p97. J. M. Neale, Sermons Preached in Sackville College Chapel, vol. iii. p420. XV:30.—K. Moody-Stuart, Light from the Holy Hills, p115. XVI:12.—J. M. Neale, Sermons Preached in a Religious House, vol. ii. p392. XVII:23.—Spurgeon, Sermons, vol. lii. No2995. XVII:27-29.—Ibid. vol. xxvi. No1544. XVII:50.—C. Silvester Home, Christian World Pulpit, vol. lxviii1905 , p152. XVIII:10.—R. Barclay, Christian World Pulpit, vol. xlvii1895 , p10. XVIII:18-33.—A. Maclaren, Expositions of Holy Scripture— 2 Samuel , p106. XVIII:29.—Spurgeon, Sermons, vol. xxiv. No1433; see also Twelve Sermons to Young Men, p505.