Commentari biblici

Verse 3. - 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."

Verse 4. - 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.

Verse 5. - 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 (Exodus 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.

Verse 7. - 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.

Verse 8. - 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 (1 Samuel 14:50) and one concubine, Rizpah (2 Samuel 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.

Verse 10. - 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 (2 Samuel 13:28), who had been encouraged in his crime by his father's example. Upon this followed Absalom's rebellion and death (2 Samuel 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 (2 Samuel 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.

Verse 11. - He shall lie with thy wives. Fulfilled for political purposes by Absalom, under the advice of Bathsheba's grandfather (2 Samuel 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.

Verse 13. - 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. Psalm 51 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 (Leviticus 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 ver. 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 Psalm 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 (Psalm 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.