2 Samuel 12
Tap any word to open its Greek or Hebrew word and Strong’s lexicon entry right here, and any name to open its Bible Dictionary entry. Read this chapter with JFB commentary · Search the Bible
THY WORD IS TRUTH
The Law
History
Poetry & Wisdom
The Prophets
The Gospels & Acts
The Letters
Prophecy
“Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.” — John 5:39
2 Samuel 12
Nathan's Parable of the Ewe Lamb
1And the LORD sent Nathan unto David. And he came unto him, and said unto him, There were two men in one city; the one rich, and the other poor.
Jamieson-Fausset-Brown
CHAPTER 12
2Sa 12:1-6. Nathan's Parable.
1. the Lord sent Nathan unto David--The use of parables is a favorite style of speaking among Oriental people, especially in the conveyance of unwelcome truth. This exquisitely pathetic parable was founded on a common custom of pastoral people who have pet lambs, which they bring up with their children, and which they address in terms of endearment. The atrocity of the real, however, far exceeded that of the fictitious offense.
CHAPTER 12
2Sa 12:1-6. Nathan's Parable.
1. the Lord sent Nathan unto David--The use of parables is a favorite style of speaking among Oriental people, especially in the conveyance of unwelcome truth. This exquisitely pathetic parable was founded on a common custom of pastoral people who have pet lambs, which they bring up with their children, and which they address in terms of endearment. The atrocity of the real, however, far exceeded that of the fictitious offense.
The Pulpit Commentary
Jehovah sent Nathan unto David. Though David had remained unrepentant for nearly a year, for we read in 2Sa_12:14 that the child was born, yet we are not to suppose that there had been no compunctions of conscience. A man could scarcely pass from utter callousness to a state of mind so tender as that depicted in Psa_51:1-19 without some preparation. Assuredly David had suffered much mental distress, but he had given no outward sign of contrition, and possibly, but for Nathan's message, he might have overpowered his conscience, and his self-reproaches have become less frequent and agitating. More probably he was slowly ripening for repentance, and Nathan's words let loose the agonizing feelings which had more and more struggled within him against his baser lusts. And the prophet's apologue was exactly suited to rouse up that strong sense of justice which was so noble an element in David's character. Doubtless it was framed for this purpose, and Nathan knew what was the right chord to touch. But we must not, because he was wise and skilful, refuse Nathan our fullest admiration for his manly courage. It is a very dangerous thing to tell princes of their sins, and especially when that prince is an absolute monarch, and his sins adultery and murder. But the position which Nathan held in David's court made it his duty so to do, and there is no stronger testimony to the power of religion and of God's grace than that it makes men so brave in doing their duty. We may feel sure that Nathan had long grieved over David's fall, and reflected upon the steps which ought to be taken for his admonition. And now, in answer to prayer, the command came from Jehovah bidding him go and bear his testimony. Nathan's parable is admirably adapted for its purpose. While making no direct reference to adultery or murder, it puts very strongly the injustice and heartlessness of the oppression of the weak by the strong, as exemplified in the deed of the rich man. On many occasions David had shown a warm and generous indignation at injustice, and a righteous pity for those wronged. Would such a feeling be called out now? David's conduct was had enough, and if there was no outburst of anger at the base deed reported to him, and no welling up of pity for the poor man robbed of his one joy, then was his case hopeless, and Nathan must withdraw in despair, and leave David to his fate. But his better feelings were not destroyed, and when Nathan saw them deeply stirred, he broke in with the stern application to the king's own sin, "Thou art the man!" The courage and the skill of the prophet are alike admirable.
Jehovah sent Nathan unto David. Though David had remained unrepentant for nearly a year, for we read in 2Sa_12:14 that the child was born, yet we are not to suppose that there had been no compunctions of conscience. A man could scarcely pass from utter callousness to a state of mind so tender as that depicted in Psa_51:1-19 without some preparation. Assuredly David had suffered much mental distress, but he had given no outward sign of contrition, and possibly, but for Nathan's message, he might have overpowered his conscience, and his self-reproaches have become less frequent and agitating. More probably he was slowly ripening for repentance, and Nathan's words let loose the agonizing feelings which had more and more struggled within him against his baser lusts. And the prophet's apologue was exactly suited to rouse up that strong sense of justice which was so noble an element in David's character. Doubtless it was framed for this purpose, and Nathan knew what was the right chord to touch. But we must not, because he was wise and skilful, refuse Nathan our fullest admiration for his manly courage. It is a very dangerous thing to tell princes of their sins, and especially when that prince is an absolute monarch, and his sins adultery and murder. But the position which Nathan held in David's court made it his duty so to do, and there is no stronger testimony to the power of religion and of God's grace than that it makes men so brave in doing their duty. We may feel sure that Nathan had long grieved over David's fall, and reflected upon the steps which ought to be taken for his admonition. And now, in answer to prayer, the command came from Jehovah bidding him go and bear his testimony. Nathan's parable is admirably adapted for its purpose. While making no direct reference to adultery or murder, it puts very strongly the injustice and heartlessness of the oppression of the weak by the strong, as exemplified in the deed of the rich man. On many occasions David had shown a warm and generous indignation at injustice, and a righteous pity for those wronged. Would such a feeling be called out now? David's conduct was had enough, and if there was no outburst of anger at the base deed reported to him, and no welling up of pity for the poor man robbed of his one joy, then was his case hopeless, and Nathan must withdraw in despair, and leave David to his fate. But his better feelings were not destroyed, and when Nathan saw them deeply stirred, he broke in with the stern application to the king's own sin, "Thou art the man!" The courage and the skill of the prophet are alike admirable.
2The rich man had exceeding many flocks and herds:
3But the poor man had nothing, save one little ewe lamb, which he had bought and nourished up: and it grew up together with him, and with his children; it did eat of his own meat, and drank of his own cup, and lay in his bosom, and was unto him as a daughter.
The Pulpit Commentary
Was unto him as a daughter. The Orientals are excessively fond of pet animals, and, as the dog is with them unclean, its place is taken by fawns, kids, or lambs. The description, therefore, is not overcharged, for in many an English home the dog or cat takes its place as one of the family. The Revised Version preserves the tenderness of the original in translating "it did eat of his own morsel."
Was unto him as a daughter. The Orientals are excessively fond of pet animals, and, as the dog is with them unclean, its place is taken by fawns, kids, or lambs. The description, therefore, is not overcharged, for in many an English home the dog or cat takes its place as one of the family. The Revised Version preserves the tenderness of the original in translating "it did eat of his own morsel."
4And 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.
The Pulpit Commentary
A traveller, … wayfaring man,… man that was come to him. Nathan probably used these three terms chiefly to diversify his language, but it has served as a handle for much allegorizing. Thus Rashi explains it of covetousness, which comes at first as a mere "passer by," the literal meaning of the word rendered "traveller." But, if admitted, it grows into "a wayfaring man," who comes and goes on business, and stays a longer time. Finally it changes into "one who has come to him," and remains permanently. Such allegorical interpretations are common in the Fathers, and thus Augustine compares the three stages of sin to our Lord's three miracles of raising the dead. The sinner is at first like Jairus's daughter, just dead, and repentance can restore him immediately to life; but, if sin be persisted in, he becomes like the son of the widow of Nain, carried away to burial; and finally like Lazarus, given over to corruption.
A traveller, … wayfaring man,… man that was come to him. Nathan probably used these three terms chiefly to diversify his language, but it has served as a handle for much allegorizing. Thus Rashi explains it of covetousness, which comes at first as a mere "passer by," the literal meaning of the word rendered "traveller." But, if admitted, it grows into "a wayfaring man," who comes and goes on business, and stays a longer time. Finally it changes into "one who has come to him," and remains permanently. Such allegorical interpretations are common in the Fathers, and thus Augustine compares the three stages of sin to our Lord's three miracles of raising the dead. The sinner is at first like Jairus's daughter, just dead, and repentance can restore him immediately to life; but, if sin be persisted in, he becomes like the son of the widow of Nain, carried away to burial; and finally like Lazarus, given over to corruption.
5And David’s anger was greatly kindled against the man; and he said to Nathan, As the LORD liveth, the man that hath done this thing shall surely die:
Jamieson-Fausset-Brown
5. the man that hath done this thing shall surely die--This punishment was more severe than the case deserved, or than was warranted by the divine statute (Ex 22:1). The sympathies of the king had been deeply enlisted, his indignation aroused, but his conscience was still asleep; and at the time when he was most fatally indulgent to his own sins, he was most ready to condemn the delinquencies and errors of others.
2Sa 12:7-23. He Applies It to David, Who Confesses His Sin, and Is Pardoned.
5. the man that hath done this thing shall surely die--This punishment was more severe than the case deserved, or than was warranted by the divine statute (Ex 22:1). The sympathies of the king had been deeply enlisted, his indignation aroused, but his conscience was still asleep; and at the time when he was most fatally indulgent to his own sins, he was most ready to condemn the delinquencies and errors of others.
2Sa 12:7-23. He Applies It to David, Who Confesses His Sin, and Is Pardoned.
The Pulpit Commentary
Shall surely die. It is strange language to declare that a man shall be put to death and then fined four lambs; But David says nothing of the sort, but that the man is "a son of death," that is, a wretch who deserves to die. The Revised Version correctly renders, "is worthy to die." The sentence actually passed, of fourfold restitution, is exactly in accordance with the Mosaic Law (Exo_22:1), but the moral turpitude of the offence was far greater than could be atoned for by the legal penalty. Rightly, therefore, David expressed his indignation, and regretted that the sentence was so light; but a judge must not strain the law, which necessarily has regard chiefly to the outward offence.
Shall surely die. It is strange language to declare that a man shall be put to death and then fined four lambs; But David says nothing of the sort, but that the man is "a son of death," that is, a wretch who deserves to die. The Revised Version correctly renders, "is worthy to die." The sentence actually passed, of fourfold restitution, is exactly in accordance with the Mosaic Law (Exo_22:1), but the moral turpitude of the offence was far greater than could be atoned for by the legal penalty. Rightly, therefore, David expressed his indignation, and regretted that the sentence was so light; but a judge must not strain the law, which necessarily has regard chiefly to the outward offence.
6And he shall restore the lamb fourfold, because he did this thing, and because he had no pity.
Thou Art the Man
7And Nathan said to David, Thou art the man. Thus saith the LORD God of Israel, I anointed thee king over Israel, and I delivered thee out of the hand of Saul;
Jamieson-Fausset-Brown
7. Nathan said to David, Thou art the man--These awful words pierced his heart, aroused his conscience, and brought him to his knees. The sincerity and depth of his penitent sorrow are evinced by the Psalms he composed (Psa 32:1-11; 51:1-19; 103:1-22). He was pardoned, so far as related to the restoration of the divine favor. But as from his high character for piety, and his eminent rank in society, his deplorable fall was calculated to do great injury to the cause of religion, it was necessary that God should testify His abhorrence of sin by leaving even His own servant to reap the bitter temporal fruits. David was not himself doomed, according to his own view of what justice demanded (2Sa 12:5); but he had to suffer a quadruple expiation in the successive deaths of four sons, besides a lengthened train of other evils.
7. Nathan said to David, Thou art the man--These awful words pierced his heart, aroused his conscience, and brought him to his knees. The sincerity and depth of his penitent sorrow are evinced by the Psalms he composed (Psa 32:1-11; 51:1-19; 103:1-22). He was pardoned, so far as related to the restoration of the divine favor. But as from his high character for piety, and his eminent rank in society, his deplorable fall was calculated to do great injury to the cause of religion, it was necessary that God should testify His abhorrence of sin by leaving even His own servant to reap the bitter temporal fruits. David was not himself doomed, according to his own view of what justice demanded (2Sa 12:5); but he had to suffer a quadruple expiation in the successive deaths of four sons, besides a lengthened train of other evils.
The Pulpit Commentary
Thou art the man! Abruptly and with sudden vehemence comes the application to David himself. So skilfully had the parable been contrived, that up to this point David had had no suspicion that he was the rich man who had acted so meanly by his poorer neighbour Uriah. And now he stood self-condemned. Yet even so self-love might have made his indignation break forth against Nathan; but probably the reproof only completed a work that had long been secretly in progress, and brushed away the last obstacles to repentance. I anointed thee. The solemn anointing made David the representative of Jehovah, and thus his sin was aggravated by the degradation in the eyes of the people, beth of the kingly office and also of Jehovah himself. Rank and authority are given to men that they may lead others to do right; it is a fearful misuse of them when they give prestige to sin.
Thou art the man! Abruptly and with sudden vehemence comes the application to David himself. So skilfully had the parable been contrived, that up to this point David had had no suspicion that he was the rich man who had acted so meanly by his poorer neighbour Uriah. And now he stood self-condemned. Yet even so self-love might have made his indignation break forth against Nathan; but probably the reproof only completed a work that had long been secretly in progress, and brushed away the last obstacles to repentance. I anointed thee. The solemn anointing made David the representative of Jehovah, and thus his sin was aggravated by the degradation in the eyes of the people, beth of the kingly office and also of Jehovah himself. Rank and authority are given to men that they may lead others to do right; it is a fearful misuse of them when they give prestige to sin.
8And I gave thee thy master’s house, and thy master’s wives into thy bosom, and gave thee the house of Israel and of Judah; and if that had been too little, I would moreover have given unto thee such and such things.
Jamieson-Fausset-Brown
8. I gave thee thy master's house, and thy master's wives--The phraseology means nothing more than that God in His providence had given David, as king of Israel, everything that was Saul's. The history furnishes conclusive evidence that he never actually married any of the wives of Saul. But the harem of the preceding king belongs, according to Oriental notions, as a part of the regalia to his successor.
8. I gave thee thy master's house, and thy master's wives--The phraseology means nothing more than that God in His providence had given David, as king of Israel, everything that was Saul's. The history furnishes conclusive evidence that he never actually married any of the wives of Saul. But the harem of the preceding king belongs, according to Oriental notions, as a part of the regalia to his successor.
The Pulpit Commentary
I gave … thy master's wives into thy bosom. These words probably mean that, as the whole possessions of his predecessor belonged, by Oriental custom, to the next occupant of the throne, David might have claimed the entire household and the wives both of Saul and Ishbosbeth as his own, though apparently he had not done so. As far as we know, Saul had but one wife (1Sa_14:50) and one concubine, Rizpah (2Sa_3:7). Of Ishbosheth's family arrangements we know little, but his harem, if he had one, would become the property of David. But independently of this, the permission of polygamy had made it possible for him to take any of the daughters of Israel and Judah to wife, and he had freely availed himself of this licence. Yet, not content, he had lusted after a married woman, and had got rid of her husband by murder, meanly using the sword of the Ammonites to accomplish his own criminal purpose. The word used in this clause, and rendered "thou hast slain him," is a very strong one, and literally means "thou hast murdered him," though the sword was that of the enemy.
I gave … thy master's wives into thy bosom. These words probably mean that, as the whole possessions of his predecessor belonged, by Oriental custom, to the next occupant of the throne, David might have claimed the entire household and the wives both of Saul and Ishbosbeth as his own, though apparently he had not done so. As far as we know, Saul had but one wife (1Sa_14:50) and one concubine, Rizpah (2Sa_3:7). Of Ishbosheth's family arrangements we know little, but his harem, if he had one, would become the property of David. But independently of this, the permission of polygamy had made it possible for him to take any of the daughters of Israel and Judah to wife, and he had freely availed himself of this licence. Yet, not content, he had lusted after a married woman, and had got rid of her husband by murder, meanly using the sword of the Ammonites to accomplish his own criminal purpose. The word used in this clause, and rendered "thou hast slain him," is a very strong one, and literally means "thou hast murdered him," though the sword was that of the enemy.
9Wherefore hast thou despised the commandment of the LORD, to do evil in his sight? thou hast killed Uriah the Hittite with the sword, and hast taken his wife to be thy wife, and hast slain him with the sword of the children of Ammon.
10Now therefore the sword shall never depart from thine house; because thou hast despised me, and hast taken the wife of Uriah the Hittite to be thy wife.
The Pulpit Commentary
The sword shall never depart from thine house; that is, thy crime shall not be expiated by one slaughter, but by many, so that thy punishment shall cease only at thine own death. This sentence was fulfilled in Amnon's murder (2Sa_13:28), who had been encouraged in his crime by his father's example. Upon this followed Absalom's rebellion and death (2Sa_18:14); and finally, when in his last hours David made Solomon his successor, he knew that he was virtually passing sentence on Adonijah, the eldest of his surviving sons. But what a fearful choice! for had he not done so, then Bathsheba and her four sons would doubtless have been slain, whereas there was some hope that Solomon might spare his brother. That Adonijah was unworthy we gather from the fact that he had ceased to be cohen, and that this office was conferred, after Absalom's rebellion, on Ira the Jairite (2Sa_20:26), Solomon being then too young to hold such a position. Until he committed this crime, David's family had probably dwelt in concord, and it was his own wickedness which broke up their unity, and introduced among them strife, mutual hatred, and the shedding of blood.
The sword shall never depart from thine house; that is, thy crime shall not be expiated by one slaughter, but by many, so that thy punishment shall cease only at thine own death. This sentence was fulfilled in Amnon's murder (2Sa_13:28), who had been encouraged in his crime by his father's example. Upon this followed Absalom's rebellion and death (2Sa_18:14); and finally, when in his last hours David made Solomon his successor, he knew that he was virtually passing sentence on Adonijah, the eldest of his surviving sons. But what a fearful choice! for had he not done so, then Bathsheba and her four sons would doubtless have been slain, whereas there was some hope that Solomon might spare his brother. That Adonijah was unworthy we gather from the fact that he had ceased to be cohen, and that this office was conferred, after Absalom's rebellion, on Ira the Jairite (2Sa_20:26), Solomon being then too young to hold such a position. Until he committed this crime, David's family had probably dwelt in concord, and it was his own wickedness which broke up their unity, and introduced among them strife, mutual hatred, and the shedding of blood.
11Thus saith the LORD, Behold, I will raise up evil against thee out of thine own house, and I will take thy wives before thine eyes, and give them unto thy neighbour, and he shall lie with thy wives in the sight of this sun.
Jamieson-Fausset-Brown
11. I will raise up evil against thee out of thine own house, &c.--The prophet speaks of God threatening to do what He only permitted to be done. The fact is, that David's loss of character by the discovery of his crimes, tended, in the natural course of things, to diminish the respect of his family, to weaken the authority of his government, and to encourage the prevalence of many disorders throughout his kingdom.
11. I will raise up evil against thee out of thine own house, &c.--The prophet speaks of God threatening to do what He only permitted to be done. The fact is, that David's loss of character by the discovery of his crimes, tended, in the natural course of things, to diminish the respect of his family, to weaken the authority of his government, and to encourage the prevalence of many disorders throughout his kingdom.
The Pulpit Commentary
He shall lie with thy wives. Fulfilled for political purposes by Absalom, under the advice of Bathsheba's grandfather (2Sa_16:22). The punishment was thus complete. For the murdered Uriah there was fourfold restitution, according to David's own sentence. First there was Bathsheba's child lately born, then Amnon, thirdly Absalom, and lastly Adonijah. For the adultery there was open disgrace wrought upon his royal dignity "before the sun," in open daylight. As he had brought shame and dishonour upon the family relations of his neighbour, so were his own family rights violated by his rebellious son. And, as is often the case, the sins which followed were worse than those which prepared the way. Vice begins as a small stream trickling through the opposing dam. but it quickly breaks down all moral restraints, and rushes along like a destroying flood.
He shall lie with thy wives. Fulfilled for political purposes by Absalom, under the advice of Bathsheba's grandfather (2Sa_16:22). The punishment was thus complete. For the murdered Uriah there was fourfold restitution, according to David's own sentence. First there was Bathsheba's child lately born, then Amnon, thirdly Absalom, and lastly Adonijah. For the adultery there was open disgrace wrought upon his royal dignity "before the sun," in open daylight. As he had brought shame and dishonour upon the family relations of his neighbour, so were his own family rights violated by his rebellious son. And, as is often the case, the sins which followed were worse than those which prepared the way. Vice begins as a small stream trickling through the opposing dam. but it quickly breaks down all moral restraints, and rushes along like a destroying flood.
12For thou didst it secretly: but I will do this thing before all Israel, and before the sun.
David Confesses His Sin
13And David said unto Nathan, I have sinned against the LORD. And Nathan said unto David, The LORD also hath put away thy sin; thou shalt not die.
The Pulpit Commentary
I have sinned against Jehovah. Saul had used the same words, and had meant very little by them; nor had he added "against Jehovah," because his purpose was to appease Samuel, and prevail upon him not to disgrace him before the people. David's confession came from the heart. There is no excuse making, no attempt at lessening his fault, no desire to evade punishment. Psa_51:1-19 is the lasting testimony, not only to the reality, but to the tenderness of his repentance, and we may even feel here that confession was to him a relief. The deep internal wound was at length disclosed, and healing had become possible. Up to this time he had shut God away from his heart, and so there had been no remedy for a soul diseased. It was because his sorrow was genuine that comfort was not delayed. Jehovah also hath put away thy sin; thou shalt not die. Now, death was the legal penalty for adultery (Le 20:10), and though it might not be easy to exact it of a king, yet, until it was remitted, David would be in the eyes of all "a son of death" (see on Psa_51:5); and how could he administer justice to others while the death sentence for a capital crime was hanging over himself? Had not the prophet been authorized to use his dispensing power as the mouthpiece of Jehovah, David could not have remained king. And we can see no reason for supposing, with Ewald and others, that a substantial interval of time elapsed between David's confession and Nathan's absolution. The sole conceivable reason for such a view would be the supposition that David's repentance began and was completed with the one stab of shame which pierced through him when he heard Nathan's sudden reproach. Such a mere thrill, following upon such persistent callousness, would have merited little attention. But if months of brooding sorrow and secret shame had been humbling David, then his open confession was the proof that the Spirit's work had reached the goal, and was now complete. And we gather from Psa_51:3 that such was the case. "My sin," he says, "is ever before me." It had long haunted him; had long occupied his thoughts by day, and broken his rest at night. Like a flood, his iniquities had gone over his head, and threatened to drown him; like a heavy burden, they had pressed upon him so as to break him down (Psa_38:4). Both these psalms tell of long continued sorrow of heart; but with confession had come relief. He had offered to God the sacrifice of a broken spirit, and knew that it had not been despised. We shall see subsequently that his time and attention had been much occupied with the Ammonite war, and this had probably helped him in evading the secret pleadings of his own conscience.
I have sinned against Jehovah. Saul had used the same words, and had meant very little by them; nor had he added "against Jehovah," because his purpose was to appease Samuel, and prevail upon him not to disgrace him before the people. David's confession came from the heart. There is no excuse making, no attempt at lessening his fault, no desire to evade punishment. Psa_51:1-19 is the lasting testimony, not only to the reality, but to the tenderness of his repentance, and we may even feel here that confession was to him a relief. The deep internal wound was at length disclosed, and healing had become possible. Up to this time he had shut God away from his heart, and so there had been no remedy for a soul diseased. It was because his sorrow was genuine that comfort was not delayed. Jehovah also hath put away thy sin; thou shalt not die. Now, death was the legal penalty for adultery (Le 20:10), and though it might not be easy to exact it of a king, yet, until it was remitted, David would be in the eyes of all "a son of death" (see on Psa_51:5); and how could he administer justice to others while the death sentence for a capital crime was hanging over himself? Had not the prophet been authorized to use his dispensing power as the mouthpiece of Jehovah, David could not have remained king. And we can see no reason for supposing, with Ewald and others, that a substantial interval of time elapsed between David's confession and Nathan's absolution. The sole conceivable reason for such a view would be the supposition that David's repentance began and was completed with the one stab of shame which pierced through him when he heard Nathan's sudden reproach. Such a mere thrill, following upon such persistent callousness, would have merited little attention. But if months of brooding sorrow and secret shame had been humbling David, then his open confession was the proof that the Spirit's work had reached the goal, and was now complete. And we gather from Psa_51:3 that such was the case. "My sin," he says, "is ever before me." It had long haunted him; had long occupied his thoughts by day, and broken his rest at night. Like a flood, his iniquities had gone over his head, and threatened to drown him; like a heavy burden, they had pressed upon him so as to break him down (Psa_38:4). Both these psalms tell of long continued sorrow of heart; but with confession had come relief. He had offered to God the sacrifice of a broken spirit, and knew that it had not been despised. We shall see subsequently that his time and attention had been much occupied with the Ammonite war, and this had probably helped him in evading the secret pleadings of his own conscience.
14Howbeit, because by this deed thou hast given great occasion to the enemies of the LORD to blaspheme, the child also that is born unto thee shall surely die.
The Pulpit Commentary
Thou hast given great occasion to the enemies of Jehovah to blaspheme; Hebrew, thou hast made the enemies of Jehovah to despise; that is, to despise Jehovah's government, the theocracy, of which David was the visible head and earthly representative. Jehovah's enemies are not the heathen, but Israelitish unbelievers, who would scoff at all religion when one in David's position fell into terrible open sin. But the death of the adulterous offspring of David and Bathsheba would prove to these irreligious men that Jehovah's righteous rule could reach and punish the king himself, and would thus vindicate his justice from their reproach.
Thou hast given great occasion to the enemies of Jehovah to blaspheme; Hebrew, thou hast made the enemies of Jehovah to despise; that is, to despise Jehovah's government, the theocracy, of which David was the visible head and earthly representative. Jehovah's enemies are not the heathen, but Israelitish unbelievers, who would scoff at all religion when one in David's position fell into terrible open sin. But the death of the adulterous offspring of David and Bathsheba would prove to these irreligious men that Jehovah's righteous rule could reach and punish the king himself, and would thus vindicate his justice from their reproach.
The Death of David's Child
15And Nathan departed unto his house. And the LORD struck the child that Uriah’s wife bare unto David, and it was very sick.
Jamieson-Fausset-Brown
15-23. the Lord struck the child ... and it was very sick--The first visible chastisement inflicted on David appeared on the person of that child which was the evidence and monument of his guilt. His domestics were surprised at his conduct, and in explanation of its singularity, it is necessary to remark that the custom in the East is to leave the nearest relative of a deceased person to the full and undisturbed indulgence of his grief, till on the third or fourth day at farthest (Joh 11:17). Then the other relatives and friends visit him, invite him to eat, lead him to a bath, and bring him a change of dress, which is necessary from his having sat or lain on the ground. The surprise of David's servants, then, who had seen his bitter anguish while the child was sick, arose apparently from this, that when he found it was dead, he who had so deeply lamented arose of himself from the earth, without waiting for their coming to him, immediately bathed and anointed himself, instead of appearing as a mourner, and after worshiping God with solemnity, returned to his wonted repast, without any interposition of others.
2Sa 12:24, 25. Solomon Is Born.
15-23. the Lord struck the child ... and it was very sick--The first visible chastisement inflicted on David appeared on the person of that child which was the evidence and monument of his guilt. His domestics were surprised at his conduct, and in explanation of its singularity, it is necessary to remark that the custom in the East is to leave the nearest relative of a deceased person to the full and undisturbed indulgence of his grief, till on the third or fourth day at farthest (Joh 11:17). Then the other relatives and friends visit him, invite him to eat, lead him to a bath, and bring him a change of dress, which is necessary from his having sat or lain on the ground. The surprise of David's servants, then, who had seen his bitter anguish while the child was sick, arose apparently from this, that when he found it was dead, he who had so deeply lamented arose of himself from the earth, without waiting for their coming to him, immediately bathed and anointed himself, instead of appearing as a mourner, and after worshiping God with solemnity, returned to his wonted repast, without any interposition of others.
2Sa 12:24, 25. Solomon Is Born.
16David therefore besought God for the child; and David fasted, and went in, and lay all night upon the earth.
The Pulpit Commentary
David … went in. He went, not into the sanctuary, which he did not enter until after the child's death, but into some private room in his own house. There he remained, passing his nights stretched on the ground, and fasting until the seventh day. His fasting does not imply that he took no food during this long interval, but that he abstained from the royal table, and ate so much only as was necessary to maintain life. Now, what was the meaning of this privacy and abstinence? Evidently it was David's acknowledgment, before all his subjects, of his iniquity, and of his sorrow for it. The sickness of the child followed immediately upon Nathan's visit, and we may feel sure that news of his rebuke, and of all that passed between him and the king, ran quickly throughout Jerusalem. And David at once takes the position of a condemned criminal, and humbles himself with that thoroughness which forms so noble a part of his character. Grieved as he was at the child's sickness, and at the mother's sorrow, yet his grief was mainly for his sin; and he was willing that all should know how intense was his shame and self-reproach. And even when the most honourable of the rulers of his household (Gen_24:2), or, as Ewald thinks, his uncles and elder brethren, came to comfort him, he persists in maintaining an attitude of heart stricken penitence.
David … went in. He went, not into the sanctuary, which he did not enter until after the child's death, but into some private room in his own house. There he remained, passing his nights stretched on the ground, and fasting until the seventh day. His fasting does not imply that he took no food during this long interval, but that he abstained from the royal table, and ate so much only as was necessary to maintain life. Now, what was the meaning of this privacy and abstinence? Evidently it was David's acknowledgment, before all his subjects, of his iniquity, and of his sorrow for it. The sickness of the child followed immediately upon Nathan's visit, and we may feel sure that news of his rebuke, and of all that passed between him and the king, ran quickly throughout Jerusalem. And David at once takes the position of a condemned criminal, and humbles himself with that thoroughness which forms so noble a part of his character. Grieved as he was at the child's sickness, and at the mother's sorrow, yet his grief was mainly for his sin; and he was willing that all should know how intense was his shame and self-reproach. And even when the most honourable of the rulers of his household (Gen_24:2), or, as Ewald thinks, his uncles and elder brethren, came to comfort him, he persists in maintaining an attitude of heart stricken penitence.
17And the elders of his house arose, and went to him, to raise him up from the earth: but he would not, neither did he eat bread with them.
18And it came to pass on the seventh day, that the child died. And the servants of David feared to tell him that the child was dead: for they said, Behold, while the child was yet alive, we spake unto him, and he would not hearken unto our voice: how will he then vex himself, if we tell him that the child is dead?
19But when David saw that his servants whispered, David perceived that the child was dead: therefore David said unto his servants, Is the child dead? And they said, He is dead.
20Then David arose from the earth, and washed, and anointed himself, and changed his apparel, and came into the house of the LORD, and worshipped: then he came to his own house; and when he required, they set bread before him, and he did eat.
The Pulpit Commentary
Then David arose from the earth. If David's grief had been occasioned by love for the child, then its death and the consciousness that, while his guilt had caused its sickness, his prayers had not availed to save it, would have aggravated his anguish. There was much personal regard for the child, which had been made the more precious by these very eyelets. But David's sorrow was, as we have seen, that of penitence, and not that of natural affection. When, therefore, the threatened penalty had been paid by the death of the child, David felt it to be his duty to show his resignation, and therefore he went into the sanctuary and worshipped, in proof that he acknowledged the justice of God's dealings, and was content to bear the punishment as his righteous desert.
Then David arose from the earth. If David's grief had been occasioned by love for the child, then its death and the consciousness that, while his guilt had caused its sickness, his prayers had not availed to save it, would have aggravated his anguish. There was much personal regard for the child, which had been made the more precious by these very eyelets. But David's sorrow was, as we have seen, that of penitence, and not that of natural affection. When, therefore, the threatened penalty had been paid by the death of the child, David felt it to be his duty to show his resignation, and therefore he went into the sanctuary and worshipped, in proof that he acknowledged the justice of God's dealings, and was content to bear the punishment as his righteous desert.
21Then said his servants unto him, What thing is this that thou hast done? thou didst fast and weep for the child, while it was alive; but when the child was dead, thou didst rise and eat bread.
22And he said, While the child was yet alive, I fasted and wept: for I said, Who can tell whether GOD will be gracious to me, that the child may live?
The Pulpit Commentary
God; Hebrew, Jehovah, usually rendered "Lord." Similarly in Gen_6:5 in the Authorized Version we find God in capital letters, as here, for the Hebrew Jehovah.
God; Hebrew, Jehovah, usually rendered "Lord." Similarly in Gen_6:5 in the Authorized Version we find God in capital letters, as here, for the Hebrew Jehovah.
23But now he is dead, wherefore should I fast? can I bring him back again? I shall go to him, but he shall not return to me.
The Pulpit Commentary
I shall go to him, but he shall not return to me. These words indicate, first of all, much personal feeling for the child. Hence some have supposed that, as Solomon is placed last of Bathsheba's four sons in 2Sa_5:14 and 1Ch_3:5, three other sons had already been borne by her, and that consequently this child, the fruit of their adultery, would now have been seven or eight years of age. It is certainly remarkable that in 1Ch_3:16 David calls him "the lad" (so the Hebrew), though in every other place he is styled "the child." On the other hand, we gather from 1Ch_3:14 that probably he was as yet the only child, and this is the more reasonable view, even if Solomon was the youngest son (but see note on 1Ch_3:24). But secondly, the words indicate a belief in the continued existence of the child, and even that David would recognize and know him in the future world. Less than this would have given no comfort to the father for his loss. Now, it is true that we can find no clear dogmatic teaching in the early Scriptures upon the immortality of the soul. Job could give expression to no such hope in Job_7:6-10, and the belief in a world to come would have solved the difficulties of himself and his friends, which really are left unsolved. Even in the Psalms there are words that border on despair (see Psa_6:5; Psa_30:9; Psa_88:11; Psa_115:17); nor had Hezekiah any such belief in continued existence as could solace him in the expectation of an early death (Isa_38:18, Isa_38:19). This hopelessness was not unnatural at a time when the doctrine had not been as yet clearly taught. On the other hand, in Psa_17:15 and Psa_16:9-11 We find proof that David did believe in his own immortality. For though the latter words have a second and higher meaning, yet the primary sense of Psa_16:10 is that David's own soul (or self) would not always remain in Sheol, the abode of the departed, nor would he, Jehovah's anointed one, see such corruption as would end in annihilation.
I shall go to him, but he shall not return to me. These words indicate, first of all, much personal feeling for the child. Hence some have supposed that, as Solomon is placed last of Bathsheba's four sons in 2Sa_5:14 and 1Ch_3:5, three other sons had already been borne by her, and that consequently this child, the fruit of their adultery, would now have been seven or eight years of age. It is certainly remarkable that in 1Ch_3:16 David calls him "the lad" (so the Hebrew), though in every other place he is styled "the child." On the other hand, we gather from 1Ch_3:14 that probably he was as yet the only child, and this is the more reasonable view, even if Solomon was the youngest son (but see note on 1Ch_3:24). But secondly, the words indicate a belief in the continued existence of the child, and even that David would recognize and know him in the future world. Less than this would have given no comfort to the father for his loss. Now, it is true that we can find no clear dogmatic teaching in the early Scriptures upon the immortality of the soul. Job could give expression to no such hope in Job_7:6-10, and the belief in a world to come would have solved the difficulties of himself and his friends, which really are left unsolved. Even in the Psalms there are words that border on despair (see Psa_6:5; Psa_30:9; Psa_88:11; Psa_115:17); nor had Hezekiah any such belief in continued existence as could solace him in the expectation of an early death (Isa_38:18, Isa_38:19). This hopelessness was not unnatural at a time when the doctrine had not been as yet clearly taught. On the other hand, in Psa_17:15 and Psa_16:9-11 We find proof that David did believe in his own immortality. For though the latter words have a second and higher meaning, yet the primary sense of Psa_16:10 is that David's own soul (or self) would not always remain in Sheol, the abode of the departed, nor would he, Jehovah's anointed one, see such corruption as would end in annihilation.
The Birth of Solomon
24And David comforted Bathsheba his wife, and went in unto her, and lay with her: and she bare a son, and he called his name Solomon: and the LORD loved him.
Jamieson-Fausset-Brown
24-25. Bath-sheba ... bare a son, and he called his name Solomon--that is, "peaceable." But Nathan gave him the name of Jedediah, by command of God, or perhaps only as an expression of God's love. This love and the noble gifts with which he was endowed, considering the criminality of the marriage from which he sprang, is a remarkable instance of divine goodness and grace.
2Sa 12:26-31. Rabbah Is Taken.
24-25. Bath-sheba ... bare a son, and he called his name Solomon--that is, "peaceable." But Nathan gave him the name of Jedediah, by command of God, or perhaps only as an expression of God's love. This love and the noble gifts with which he was endowed, considering the criminality of the marriage from which he sprang, is a remarkable instance of divine goodness and grace.
2Sa 12:26-31. Rabbah Is Taken.
The Pulpit Commentary
He called his name Solomon. It is rashly assumed that Solomon's birth followed next in order after that of the deceased child. More probably there was a long interval of time, and son after son was born, with little increase of happiness to the family polluted by Amnon's sin and troubled by its miserable consequences. While we must not lay too great stress upon Solomon calling himself "a little child" (1Ki_3:7) after his accession, yet it forbids our believing that he was more than just grown up, It was the remarkable ability of Solomon, his goodness and precocious talent, which made him so great a comfort to his parents, and which received Jehovah's seal of approval in the name Jedidiah. This name would scarcely be given him until his good and great qualities were developing; and as it was a sort of indication that he was the chosen and elect son of David, and therefore the next king, we shall probably be right in believing that this second mission of Nathan, and this mark of Divine favour to David's youngest child, did not take place until after Absalom's death, possibly not until Solomon was ten or twelve years of age. The name Solomon means "the peaceful," and answers to the German Friedrich. It was given to the child in recognition that David's wars were now over, and that the era of quiet had begun, which was to be consecrated to the building of Jehovah's temple. It was the name given to the infant at his birth, and was a name of hope. Alas! this peace was to be rudely broken by the rebellion of the son whom David, in vain expectation and with all a father's pride, had named Absalom, "his father's peace."
He called his name Solomon. It is rashly assumed that Solomon's birth followed next in order after that of the deceased child. More probably there was a long interval of time, and son after son was born, with little increase of happiness to the family polluted by Amnon's sin and troubled by its miserable consequences. While we must not lay too great stress upon Solomon calling himself "a little child" (1Ki_3:7) after his accession, yet it forbids our believing that he was more than just grown up, It was the remarkable ability of Solomon, his goodness and precocious talent, which made him so great a comfort to his parents, and which received Jehovah's seal of approval in the name Jedidiah. This name would scarcely be given him until his good and great qualities were developing; and as it was a sort of indication that he was the chosen and elect son of David, and therefore the next king, we shall probably be right in believing that this second mission of Nathan, and this mark of Divine favour to David's youngest child, did not take place until after Absalom's death, possibly not until Solomon was ten or twelve years of age. The name Solomon means "the peaceful," and answers to the German Friedrich. It was given to the child in recognition that David's wars were now over, and that the era of quiet had begun, which was to be consecrated to the building of Jehovah's temple. It was the name given to the infant at his birth, and was a name of hope. Alas! this peace was to be rudely broken by the rebellion of the son whom David, in vain expectation and with all a father's pride, had named Absalom, "his father's peace."
25And he sent by the hand of Nathan the prophet; and he called his name Jedidiah, because of the LORD.
The Pulpit Commentary
He sent. Some commentators make David the subject of the sentence, and translate, "And he, David, sent in the hand of Nathan, and called," etc. They suppose that this means that Nathan was entrusted with Solomon's education; but "in the hand" is the ordinary Hebrew preposition, meaning "by," and the sense plainly is that God sent a message by Nathan. David had already called the child Solomon, and now Jehovah, some years afterwards, gives him an indication of his special favour by naming him Yedidyah. The word is formed from the same root as David, that is, "lovely," with the addition of the Divine name. As we have already pointed out, this was no slight matter, but the virtual selection of Solomon to be David's successor, and probably, therefore, was delayed until he had given indica of his great intellectual gifts. His elder brothers would not be passed over without valid reasons.
He sent. Some commentators make David the subject of the sentence, and translate, "And he, David, sent in the hand of Nathan, and called," etc. They suppose that this means that Nathan was entrusted with Solomon's education; but "in the hand" is the ordinary Hebrew preposition, meaning "by," and the sense plainly is that God sent a message by Nathan. David had already called the child Solomon, and now Jehovah, some years afterwards, gives him an indication of his special favour by naming him Yedidyah. The word is formed from the same root as David, that is, "lovely," with the addition of the Divine name. As we have already pointed out, this was no slight matter, but the virtual selection of Solomon to be David's successor, and probably, therefore, was delayed until he had given indica of his great intellectual gifts. His elder brothers would not be passed over without valid reasons.
Joab Takes Rabbah
26And Joab fought against Rabbah of the children of Ammon, and took the royal city.
Jamieson-Fausset-Brown
26. Joab fought against Rabbah--The time during which this siege lasted, since the intercourse with Bath-sheba, and the birth of at least one child, if not two, occurred during the progress of it, probably extended over two years.
26. Joab fought against Rabbah--The time during which this siege lasted, since the intercourse with Bath-sheba, and the birth of at least one child, if not two, occurred during the progress of it, probably extended over two years.
The Pulpit Commentary
Joab … took the royal city. As the siege of Rabbah would be conducted by the slow process of blockade, it might easily be prolonged into the second year, and so give ample space for David's sin and its punishment by the death of the child. But more probably the narrator, having commenced the history of David's sin, completes the story before returning to his account of the war. Thus the capture of Rabbah would occupy some of the interval between David's adultery and Nathan's visit of rebuke, and would lessen the difficulty, which we cannot help feeling, of David remaining for nine or ten months with the guilt of adultery and murder resting upon him, and no open act of repentance. Some short time, then, after Uriah's death, Joab captured "the city of waters." This is not a poetical name for Rabbah, but means the "water city," that is, the town upon the Jabbok, whence the supply of water was obtained. The citadel, which occupied a high rock on the northwestern side, must, therefore, soon be starved into submission, and the whole of "the royal city," that is, of the metropolis of the Ammonites, be in Joab's power. He therefore urges David to come in person, both that the honour of the conquest may be his, and also because probably the blockading force had been reduced to as small a body of men as was safe, and the presence of a large army was necessary for completing the subjugation of the country, which would follow upon the capture of the capital.
Joab … took the royal city. As the siege of Rabbah would be conducted by the slow process of blockade, it might easily be prolonged into the second year, and so give ample space for David's sin and its punishment by the death of the child. But more probably the narrator, having commenced the history of David's sin, completes the story before returning to his account of the war. Thus the capture of Rabbah would occupy some of the interval between David's adultery and Nathan's visit of rebuke, and would lessen the difficulty, which we cannot help feeling, of David remaining for nine or ten months with the guilt of adultery and murder resting upon him, and no open act of repentance. Some short time, then, after Uriah's death, Joab captured "the city of waters." This is not a poetical name for Rabbah, but means the "water city," that is, the town upon the Jabbok, whence the supply of water was obtained. The citadel, which occupied a high rock on the northwestern side, must, therefore, soon be starved into submission, and the whole of "the royal city," that is, of the metropolis of the Ammonites, be in Joab's power. He therefore urges David to come in person, both that the honour of the conquest may be his, and also because probably the blockading force had been reduced to as small a body of men as was safe, and the presence of a large army was necessary for completing the subjugation of the country, which would follow upon the capture of the capital.
27And Joab sent messengers to David, and said, I have fought against Rabbah, and have taken the city of waters.
Jamieson-Fausset-Brown
27. the city of waters--Rabbah, like Aroer, was divided into two parts--one the lower town, insulated by the winding course of the Jabbok, which flowed almost round it, and the upper and stronger town, called the royal city. "The first was taken by Joab, but the honor of capturing so strongly a fortified place as the other was an honor reserved for the king himself."
27. the city of waters--Rabbah, like Aroer, was divided into two parts--one the lower town, insulated by the winding course of the Jabbok, which flowed almost round it, and the upper and stronger town, called the royal city. "The first was taken by Joab, but the honor of capturing so strongly a fortified place as the other was an honor reserved for the king himself."
28Now therefore gather the rest of the people together, and encamp against the city, and take it: lest I take the city, and it be called after my name.
Jamieson-Fausset-Brown
28. encamp against the city, and take it--It has always been characteristic of Oriental despots to monopolize military honors; and as the ancient world knew nothing of the modern refinement of kings gaining victories by their generals, so Joab sent for David to command the final assault in person. A large force was levied for the purpose. David without much difficulty captured the royal city and obtained possession of its immense wealth.
lest I take the city, and it be called after my name--The circumstance of a city receiving a new name after some great person, as Alexandria, Constantinople, Hyderabad, is of frequent occurrence in the ancient and modern history of the East.
28. encamp against the city, and take it--It has always been characteristic of Oriental despots to monopolize military honors; and as the ancient world knew nothing of the modern refinement of kings gaining victories by their generals, so Joab sent for David to command the final assault in person. A large force was levied for the purpose. David without much difficulty captured the royal city and obtained possession of its immense wealth.
lest I take the city, and it be called after my name--The circumstance of a city receiving a new name after some great person, as Alexandria, Constantinople, Hyderabad, is of frequent occurrence in the ancient and modern history of the East.
29And David gathered all the people together, and went to Rabbah, and fought against it, and took it.
30And he took their king’s crown from off his head, the weight whereof was a talent of gold with the precious stones: and it was set on David’s head. And he brought forth the spoil of the city in great abundance.
Jamieson-Fausset-Brown
30. he took their king's crown from off his head--While the treasures of the city were given as plunder to his soldiers, David reserved to himself the crown, which was of rarest value. Its great weight makes it probable that it was like many ancient crowns, not worn, but suspended over the head, or fixed on a canopy on the top of the throne.
the precious stones--Hebrew, "stone"; was a round ball composed of pearls and other jewels, which was in the crown, and probably taken out of it to be inserted in David's own crown.
30. he took their king's crown from off his head--While the treasures of the city were given as plunder to his soldiers, David reserved to himself the crown, which was of rarest value. Its great weight makes it probable that it was like many ancient crowns, not worn, but suspended over the head, or fixed on a canopy on the top of the throne.
the precious stones--Hebrew, "stone"; was a round ball composed of pearls and other jewels, which was in the crown, and probably taken out of it to be inserted in David's own crown.
The Pulpit Commentary
Their king; Hebrew, Malcam. This is another mode of spelling Milcom, the god of the Ammonites, and is found also in Zep_1:5, and probably in Jer_49:1, Jer_49:3; Amo_1:15. Strictly, Milcom or Malcom is a proper name for the supreme deity, formed from the word melec, a king, or, as it was pronounced in other Semitic dialects, Moloch. Grammatically, Malcam also means "their king," and even so belongs to Milcom. For the crown weighed a hundred pounds, a ponderous mass, which no man could possibly bear, and, least of all, when making, as was the case with the Ammonite king, his last stand for his life. But after the capture of the city, it was lifted from the head of the idol, and placed formally upon David's head, and held there for a few moments, as a sign of victory and of rejoicing over the fall of the false god. There is no reason for supposing that there is any exaggeration in the weight, nor will the Hebrew allow us to understand the talent of gold as referring to its value.
Their king; Hebrew, Malcam. This is another mode of spelling Milcom, the god of the Ammonites, and is found also in Zep_1:5, and probably in Jer_49:1, Jer_49:3; Amo_1:15. Strictly, Milcom or Malcom is a proper name for the supreme deity, formed from the word melec, a king, or, as it was pronounced in other Semitic dialects, Moloch. Grammatically, Malcam also means "their king," and even so belongs to Milcom. For the crown weighed a hundred pounds, a ponderous mass, which no man could possibly bear, and, least of all, when making, as was the case with the Ammonite king, his last stand for his life. But after the capture of the city, it was lifted from the head of the idol, and placed formally upon David's head, and held there for a few moments, as a sign of victory and of rejoicing over the fall of the false god. There is no reason for supposing that there is any exaggeration in the weight, nor will the Hebrew allow us to understand the talent of gold as referring to its value.
31And he brought forth the people that were therein, and put them under saws, and under harrows of iron, and under axes of iron, and made them pass through the brick-kiln: and thus did he unto all the cities of the children of Ammon. So David and all the people returned unto Jerusalem.
Jamieson-Fausset-Brown
31. he brought forth the people ... and put them under saws, &c.--This excessive severity and employment of tortures, which the Hebrews on no other occasion are recorded to have practised, was an act of retributive justice on a people who were infamous for their cruelties (1Sa 11:2; Am 1:13).
31. he brought forth the people ... and put them under saws, &c.--This excessive severity and employment of tortures, which the Hebrews on no other occasion are recorded to have practised, was an act of retributive justice on a people who were infamous for their cruelties (1Sa 11:2; Am 1:13).
The Pulpit Commentary
The people that were therein. The cruel treatment described in this verse was inflicted, first of all, upon those who had defended Rabbah, now reduced to a small number by the long siege; but David next proceeded through all the cities, that is, the fortified towns of the Ammonites, inflicting similar barbarities. They were confined probably to the fighting men, and most of these would make their escape as soon as resistance became hopeless. The general population would, of course, scatter themselves in every direction, but the misery caused by such a breaking up of civil life, as well as by the cruel bloodshed, must have been terrible. Instead of "he put them in a saw," we find, in 1Ch_20:3, "he sawed them with a saw." This reading differs from what we have here only in one letter, and is plainly right, as the translation, "under saws," "under harrows of iron," etc; found both in the Authorized and Revised Versions, is simply an expedient, tendered necessary by the corruption of the text. If we restore the passage by the help of the parallel place, it runs on thus: "He sawed with a saw, and with threshing sledges of iron, and with cutting instruments of iron." What exactly the second were we do not know, as the word does not occur elsewhere. The Vulgate renders it "wains shod with iron," meaning, apparently, those driven over the corn for threshing purposes, and now driven over these unfortunate people. The barbarity is not more horrible than that of sawing prisoners asunder. He made them pass through the brick kiln. Both the Septuagint and Vulgate have "brick kiln," Hebrew, malban, which the Massorites have adopted, but the Hebrew text has malchan. No commentator has given any satisfactory explanation of what can be meant by making the Ammonites pass through a brick kiln; but Kimchi gives a very probable interpretation of the word really found in the Hebrew, and which, not being intelligible, has been corrupted. For the Malchan was, he says, the place where the Ammonites made their children pass through the fire to Moloch. He thinks, therefore, that David put some of the people to death in this way. We cannot defend these cruelties, but they unhappily were the rule in Oriental warfare, and would have been inflicted on their enemies by the Ammonites. We have proof in l Samuel 1Ch_11:2 and Amo_1:13 that they were a barbarous race; but this did not justify barbarous retaliation.
The people that were therein. The cruel treatment described in this verse was inflicted, first of all, upon those who had defended Rabbah, now reduced to a small number by the long siege; but David next proceeded through all the cities, that is, the fortified towns of the Ammonites, inflicting similar barbarities. They were confined probably to the fighting men, and most of these would make their escape as soon as resistance became hopeless. The general population would, of course, scatter themselves in every direction, but the misery caused by such a breaking up of civil life, as well as by the cruel bloodshed, must have been terrible. Instead of "he put them in a saw," we find, in 1Ch_20:3, "he sawed them with a saw." This reading differs from what we have here only in one letter, and is plainly right, as the translation, "under saws," "under harrows of iron," etc; found both in the Authorized and Revised Versions, is simply an expedient, tendered necessary by the corruption of the text. If we restore the passage by the help of the parallel place, it runs on thus: "He sawed with a saw, and with threshing sledges of iron, and with cutting instruments of iron." What exactly the second were we do not know, as the word does not occur elsewhere. The Vulgate renders it "wains shod with iron," meaning, apparently, those driven over the corn for threshing purposes, and now driven over these unfortunate people. The barbarity is not more horrible than that of sawing prisoners asunder. He made them pass through the brick kiln. Both the Septuagint and Vulgate have "brick kiln," Hebrew, malban, which the Massorites have adopted, but the Hebrew text has malchan. No commentator has given any satisfactory explanation of what can be meant by making the Ammonites pass through a brick kiln; but Kimchi gives a very probable interpretation of the word really found in the Hebrew, and which, not being intelligible, has been corrupted. For the Malchan was, he says, the place where the Ammonites made their children pass through the fire to Moloch. He thinks, therefore, that David put some of the people to death in this way. We cannot defend these cruelties, but they unhappily were the rule in Oriental warfare, and would have been inflicted on their enemies by the Ammonites. We have proof in l Samuel 1Ch_11:2 and Amo_1:13 that they were a barbarous race; but this did not justify barbarous retaliation.
THE HOLY BIBLE
2 Samuel
Chapter 12
Translated out of the original tongues, and with the former translations diligently compared and revised.
KING JAMES VERSION
HOLY
BIBLE
BIBLE
KING JAMES VERSION
TAP THE BIBLE TO OPEN IT
“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105