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The foregoing chapter gave us the account of David's sin; this gives us the account of his repentance. Though he fell, he was not utterly cast down, but, by the grace of God, recovered himself, and found mercy with God. Here is, I. His conviction, by a message Nathan brought him from God, which was a parable that obliged him to condemn himself (2Sa 12:1-6), and the application of the parable, in which Nathan charged him with the sin (2Sa 12:7-9) and pronounced sentence upon him, 2Sa 12:10-12. II. His repentance and remission, with a proviso, 2Sa 12:13,14. III. The sickness and death of the child, and his behaviour while it was sick and when it was dead (2Sa 12:15-23), in both which David gave evidence of his repentance. IV. The birth of Solomon, and God's gracious message concerning him, in which God gave an evidence of his reconciliation to David, 2Sa 12:24,25. V. The taking of Rabbah (2Sa 12:26-31), which is mentioned as a further instance that God did not deal with David according to his sins.
1-14
Nathan's Parable; David's Repentance (1036 BC)
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拿單的比喻；大衛的悔改（主前1036年）
¹ 耶和華差遣拿單到大衛那裏。拿單到了他那裏，對他說：「在一座城裏有兩個人：一個富足，一個貧窮。
² 富足的人有極多的牛羊；
³ 貧窮的人除了他所買來養活的一隻小母羊羔之外，別無所有。羊羔與他和他兒女同長大，吃他所吃的，喝他所喝的，睡在他懷中，在他看來如同女兒一樣。
⁴ 有一旅客來到富戶那裏；富戶捨不得從自己的牛羊中取一隻預備給來到他這裏的客人吃，卻取了那窮人的羊羔，預備給來到他這裏的人吃。」
⁵ 大衛就甚惱怒那人，對拿單說：我指着永生的耶和華起誓，行這事的人該死；
⁶ 他必四倍賠還羊羔，因為他行這事，心中沒有憐恤。
⁷ 拿單對大衛說：你就是那人。耶和華以色列的神如此說：我膏你作以色列的王，救你脫離掃羅的手；
⁸ 我將你主人的家業和你主人的妻交在你懷裏，又將以色列和猶大家賜給你；你若還以為太少，我還會如此如此為你成就。
⁹ 你為甚麼藐視耶和華的命令，行他眼中看為惡的事呢？你用刀殺了赫人烏利亞，又娶了他的妻為妻，藉亞捫人的刀殺了他。
¹⁰ 現在刀劍必永不離開你的家，因為你藐視我，娶了赫人烏利亞的妻為妻。
¹¹ 耶和華如此說：看哪，我必從你家中興起禍患攻擊你；我必在你眼前把你的妃嬪賜給你的鄰舍，他要在光天化日之下與你的妃嬪同寢。
¹² 你在暗中行這事，我卻要在以色列眾人面前、在日光之下報應這事。*
¹³ 大衛對拿單說：「我得罪耶和華了。」拿單對大衛說：「耶和華已經除掉你的罪，你必不至於死。
¹⁴ 只是你行這事，叫耶和華的仇敵大有褻瀆的機會，所以你所得的孩子必定要死。
大衛與拔示巴犯了姦淫之後，似乎過了相當長的時間才被帶領悔改。因為拿單被差去見他的時候，孩子已經出生（2Sa 12:14），可見大衛在那罪的重擔下躺臥了約九個月之久，而且看來一直沒有悔改。這段時間大衛的狀況，我們當作何想呢？我們能想像他的心從未因此責備他，或他從未在神面前暗中為此哀痛麼？我寧願存着指望相信他確曾如此，並且拿單是在孩子出生之後——這事因此被公開知道、議論紛紛之際——被差去見他，要從他口中引出公開的認罪，以榮耀神、警戒別人，並使他藉着拿單得着帶有某些限制的赦免。但這九個月期間，我們大可設想他的安慰和恩典的操練都停滯了，與神的交通也中斷了；在那整段時間裏，他確實沒有寫過詩篇，他的琴走調了，他的靈魂如同一棵冬天的樹，只在根部還有生命。因此，在拿單見過他之後，他如此禱告：求你使我仍得救恩之樂……又開我的口（Ps 51:12,15）。讓我們留意，
I. 神差遣給他的使者。上一章末了告訴我們，大衛所行的事使耶和華不悅；這樣看來，似乎接着就該是耶和華差仇敵來侵犯他，差恐懼抓住他，差死亡的使者來拘捕他。不，神差了一位先知——拿單，他忠心的朋友和密友——去指教他、勸戒他（2Sa 12:1）。大衛沒有派人去找拿單（雖然他從未像如今這樣需要他的聽告解者），而是神差拿單到大衛那裏。當知，神雖然可能容許他的百姓陷入罪中，卻不容他們一直躺在其中。他隨着自己頑梗的惡心而行，若被撇下不顧，必無休止地流蕩；但（神說）我看見他所行的道，也必醫治他（Isa 57:17,18）。他還在我們尋求他之前就差人尋找我們，否則我們必滅亡無疑。拿單是神曾藉以通知大衛對他善意的那位先知（2Sa 7:4），如今又藉着同一隻手差給他這信息——管教的話。神在他僕人口中的話，無論是說威嚇還是安慰，都當領受。拿單順服了天上的異象，奉神的差遣到大衛那裏。他沒有說：「大衛犯了罪，我不要親近他。」不；不要以他為仇人，要勸他如弟兄（2Th 3:15）。他也沒有說：「大衛是王，我不敢責備他。」不；神既差遣他，他便硬着臉面好像磐石（Isa 50:7）。
II. 拿單為要使他知罪而傳給他的信息。
1. 他以一個比喻迂迴而來。在大衛看來，這像是拿單向他控訴一個臣民欺壓了貧窮鄰舍，要他主持公道、懲辦那欺壓人的。拿單往常可能也為這類事來見他，因此這次較不惹人懷疑。在君王面前有影響力、能自由出入的人，理當為受屈的人代求，使他們得着公道。(1.) 拿單向大衛陳明一個富戶對一個無力與他抗爭的老實鄰舍所行的嚴重惡事：富戶有許多牛羊（2Sa 12:2）；窮人只有一隻羊羔。這世界的分配如此不均；然而無限的智慧、公義和善良作這樣的分配，是要富人學會施捨、窮人學會知足。這窮人只有一隻羊羔，一隻母羊羔，一隻小母羊羔——他無力買更多、也養不起更多。但這是一隻他所撫養的羊羔；它與他的兒女一同長大（2Sa 12:3）。他寵愛它，它也時刻與他親近。富戶為了招待朋友需要一隻羊，竟強行奪去窮人的羊羔來用（2Sa 12:4）——或許是出於吝嗇，因為捨不得用自己的；或是更可能是出於放縱，因為他妄想這樣精心飼養、像孩子一樣吃喝的羊羔，必比他自己任何一隻都更細嫩可口。(2.) 他藉此向大衛顯明他玷污了拔示巴所犯之罪的邪惡。大衛有許多妻妾，他把她們安置在遠處，如同富人把羊群養在田野裏。他若只有一個，而她是他的心肝，如同那羊羔是其主人的一般——她若如同可愛的母鹿、可喜的母鹿那樣為他所珍愛，她的兩乳總是使他知足，他就不會再往外看（Pr 5:19）。婚姻是對付淫亂的良方，但娶多個妻子卻不是；因為一旦干犯了一夫一妻的律法，所放縱的情慾就難以自制。烏利亞如同那窮人，只有一個妻子，她如同他的性命，總是躺在他懷中，因為他沒有別的，也不願有別的。那旅客或過路客，如帕特里克主教從猶太作者的解釋所說，就是進入大衛心中的邪惡想像、傾向或慾望——他本可用自己的來滿足，卻非烏利亞的心肝不可。他們留意到這邪惡的傾向被稱為「旅客」，因為起初它只是如此，但日久便成為「客」，最終成為這家的「主人」。因為在本節開頭被稱為「旅客」的，到末了被稱為一個人（ish——丈夫）。但也有人注意到，在大衛胸中，情慾不過是只過一夜的過客；它並未在那裏常住掌權。(3.) 他藉這比喻從大衛口中引出對自己的判決。大衛以為這是確有其事，既是從拿單本人那裏聽來的，便不懷疑其真實，立即對那犯罪者作出判決，並以起誓加以確認（2Sa 12:5,6）。[1.] 因他強取羊羔的不義，他必須四倍賠還，正如律法所定（Ex 22:1），以四羊還一羊。[2.] 因他的暴虐殘忍，以及以虐待窮人為樂，他當被治死。窮人若為充飢而從富人那裏偷竊，雖要賠上全家所有的（Pr 6:30），仍當賠還（所羅門在那裏把姦淫的罪與之相比，Pr 6:32）；但富人若為偷而偷，不是因缺乏，而是因放縱，純為逞強和擾害，他就該死，因為賠還對他根本不構成懲罰，或幾乎不算甚麼。若以為這判決太嚴，只能歸因於大衛在罪中、自己尚未蒙憐憫時，性情較為粗暴。
2. 他終於在比喻的應用上直攻其心。以比喻開始，顯明他的謹慎，而責備人時確實大需謹慎。若能像這裏一樣，在犯罪者不知不覺中被引來定自己的罪，就是處理得當了。但在這應用中，他顯出自己的忠誠，對大衛王本人說得如同對待平民一般直白嚴厲。直截了當地說：你就是那對鄰舍行了這惡、且行了更大惡事的人；所以照你自己的判決，你是該死的，並要按你自己的口定你的罪。那奪鄰舍羊羔的尚且該死，何況你奪了鄰舍的妻呢？他取了羊羔，卻沒有像你這樣害喪主人的性命，所以你更是該死的。如今他直接從神那裏、奉神的名說話。他以耶和華以色列的神如此說開始——這名對大衛是神聖可畏的，能吸引他的注意。拿單如今不是作窮人的代求者，而是作大神的使者在說話，而神是不以貌取人的。
(1.) 神藉拿單提醒大衛神為他所作、為他所計劃的大事——膏他作王，保守他得國（2Sa 12:7），又把管轄他前驅之家的權柄賜給他——那前驅中有一位曾是他主人的，就是拿八。神把以色列家和猶大家都賜給了他。王國的財富任他使用，人人都情願為他效力。神甚至樂意把任何使他安逸的東西賜給他：我還會如此如此為你成就（2Sa 12:8）。看神在賞賜上是何等豐富；我們在他裏面一無所缺。他既多賜，還要再加添。神對我們的恩惠，大大加重了我們的不滿和對禁果之貪求的罪惡。我們既有禱告求神應許之物的自由——那就夠了——卻去貪戀神所禁止的，實在忘恩。
(2.) 他指控他在所犯的罪上嚴重藐視神的權柄：你（憑着你作王的尊嚴和權勢）為甚麼藐視耶和華的命令呢？（2Sa 12:9）。這是罪的根源，也是罪的惡毒所在——輕看神的律法和立法者，好像其約束力薄弱、其誡命無足輕重、其威嚇毫不可怕。雖然從無一人比大衛更尊榮地論述神的律法，但在這件事上，他被指控為藐視律法，是公道的。他與拔示巴的姦淫——這是禍患的開端——沒有被提起，也許因為他在那事上已經知罪了；但，[1.] 殺烏利亞的罪被兩次提及：*你用刀殺了烏利亞，*雖不是用你的刀，卻同樣可憎地是用你的筆——你下令把他擺在陣前。圖謀罪惡並下令的，與執行的同樣有罪。這話帶着加重語氣重複：你藉亞捫人的刀殺了他——那些未受割禮的神和以色列的仇敵。[2.] 娶拔示巴也同樣被兩次提及，因為他以為那沒有甚麼不妥（2Sa 12:9）：你娶了他的妻為妻，又說（2Sa 12:10）。娶一個他所玷污過、又殺了其丈夫的婦人為妻，是對婚姻制度的褻瀆，使之不僅是為惡行文過飾非，甚至近乎將惡行奉為聖。這一切事上，他藐視耶和華的言語（希伯來文如此）——不僅是一般禁止這類事的命令，更是神不久前藉拿單差給他的那特別應許的話，就是必為他建立家室。他若對這聖潔的應許有應有的敬重，就不會這樣用情慾和血腥玷污自己的家。
(3.) 他警告這罪必給他的家帶來世襲的審判（2Sa 12:10）：*刀劍必永不離開你的家——*在你活着的時候和以後都不離開，你和你的後裔大多時候都要被捲入爭戰。或者這是指他的兒女們將遭殺戮——暗嫩、押沙龍、亞多尼雅都死於刀下。神曾應許他的慈愛必不離開他和他的家（2Sa 7:15），這裏卻警告刀劍必不離開。慈愛和刀劍能共存嗎？是的，那些遭受極大、極久苦難的人，仍不會被排除在約的恩典之外。其理由是：*因為你藐視我。*當知，藐視神言語和律法的人，就是藐視神自己，必被輕看。特別受警告的是，[1.] 他的兒女要成為他的憂愁：*我必從你家中興起禍患攻擊你。*罪給家庭帶來禍患，一樣罪常常成為另一樣罪的刑罰。[2.] 他的妻妾要成為他的羞辱——她們要因前所未有的惡行，在以色列眾人眼前被公開玷辱（2Sa 12:11,12）。經文沒有說這要由他自己的兒子來作，免得預言過於露骨而妨礙應驗；但這事後來由押沙龍照亞希多弗的計謀行了（2Sa 16:21,22）。*那玷污鄰舍之妻的，自己的妻也要被玷污，*因為這罪素來如此受罰，從約伯的咒詛可見（Job 31:10）：*那就願我的妻子給別人推磨；又如那威嚇（Ho 4:14）。這罪是暗中的，且竭力隱瞞，但刑罰卻是公開的，且要被大肆宣揚，使大衛蒙羞——他在烏利亞之事上的罪，雖是多年前所犯，那時必被記起、並在那場合被廣為談論。如鏡中的臉與臉相對，刑罰往往也與罪相對：這裏是以血還血，以污穢還污穢。*神如此表明他是何等恨惡罪——即使在自己百姓中也是如此——無論在哪裏發現，必不讓它免受刑罰。
3. 大衛隨即對自己的罪悔改認罪。他沒有半句話為自己辯護或減輕罪責，乃是坦白承認：我得罪耶和華了（2Sa 12:13）。他可能在這意思上說得更多；但這已足表明他因拿單的話真正謙卑下來，順服了這定罪。他承認自己的罪——我犯了罪；又加以強調——這是得罪耶和華。他在這事上所寫的詩篇中，正是彈奏這根弦：Ps 51:1，我向你犯罪，惟獨得罪了你。
4. 在這悔改的認罪之上，赦免被宣告了，卻帶着一個附帶條件。當大衛說我得罪耶和華了，拿單看出他是真心悔改的人——
(1.) 他奉神的名向他保證他的罪已蒙赦免：耶和華已經除掉你的罪，使它不再在神報應的眼目之中；你必不至於死——就是「不至於永遠滅亡，也不至於永遠被神棄絕，若不是神除掉了這罪，你本會如此」。受罰的義務因此被取消、作廢。他不至於定罪：這就是赦免的性質。「你的罪孽不至於成為你永遠的毀滅。刀劍必不離開你的家，但 [1.] 它必不將你剪除，你必平平安安歸到墳墓。」大衛身為姦夫和兇手，理當被治死，但神沒有像他本可公義施行的那樣剪除他。[2.] 「你雖終身受耶和華的責罰，卻不至於和世人一同被定罪。」看神是何等樂意赦免人的罪。大衛或許正是指着這事說（Ps 32:5）：*我說：我要承認，你就赦免。*大罪人若真心悔改，不要絕望於在神那裏尋得憐憫；因為有哪一位神像他，樂意赦免罪孽呢？
(2.) 然而他對那孩子宣告了死刑（2Sa 12:14）。看神的主權！有罪的父親活着，無辜的嬰孩卻死了；但萬靈都是他的，他可以隨自己的心意在他的受造物中榮耀自己。[1.] 大衛因自己的罪在神的尊榮上得罪了神；他給了耶和華的仇敵大肆褻瀆的機會。那世代的惡人——不信的、拜偶像的、不敬虔的——見到自稱對神和他的律法如此尊崇的人竟犯下如此滔天大惡，必因大衛的墮落而幸災樂禍，並誹謗神和他的律法。「這就是你們的敬虔人！這就是那個禱告唱詩、如此虔誠的人！這些操練若不能攔阻人犯姦淫和殺人，還有甚麼用處？」他們會說：「掃羅豈不是為了更小的事被廢麼？那麼大衛為何仍能活着掌權呢？」卻不思想神不像人看人，人是看外貌，耶和華是看內心。直到今日，仍有人因大衛的榜樣而褻瀆神，在罪中剛硬。誠然，沒有人有正當理由因大衛的緣故而誹謗神，或他的言語和作為，那些如此行的人是有罪的；但那在他們的路上放下絆腳石、雖非提供緣由、卻提供口實叫人誹謗的，必被究問。當知，自稱信仰宗教、與神有分的人所犯的可恥之罪，其大惡在於為神和信仰的仇敵提供了誹謗和褻瀆的把柄（Ro 2:24）。[2.] 神因此要藉着表明他對大衛這罪的不悅、讓世人看見他雖愛大衛卻恨惡他的罪，來為自己的尊榮辯護；而他選擇藉着孩子的死來成就。房東可以隨意扣押房屋任何一部分為質。在那時代，嬰孩的疾病和死亡或許不像如今這樣普遍，這便使這事作為不尋常的事，更明顯地成為神不悅的記號，正如他屢次所說的話：他必追討父親的罪，自父及子。
영문 원문
Nathan's Parable; David's Repentance (1036 BC)
¹ And 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.
² The rich man had exceeding many flocks and herds:
³ But 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.
⁴ 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.
⁵ And 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:
⁶ And he shall restore the lamb fourfold, because he did this thing, and because he had no pity.
⁷ And 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;
⁸ And 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.
⁹ Wherefore 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.
¹⁰ Now 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.
¹¹ Thus 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.
¹² For thou didst it secretly: but I will do this thing before all Israel, and before the sun.
¹³ And 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.
¹⁴ Howbeit, 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.
It seems to have been a great while after David had been guilty of adultery with Bath-sheba before he was brought to repentance for it. For, when Nathan was sent to him, the child was born (2Sa 12:14), so that it was about nine months that David lay under the guilt of that sin, and, for aught that appears, unrepented of. What shall we think of David's state all this while? Can we imagine that his heart never smote him for it, or that he never lamented it in secret before God? I would willingly hope that he did, and that Nathan was sent to him, immediately upon the birth of the child, when the thing by that means came to be publicly known and talked of, to draw from him an open confession of the sin, to the glory of God, the admonition of others, and that he might receive, by Nathan, absolution with certain limitations. But, during these nine months, we may well suppose his comforts and the exercises of his graces suspended, and his communion with God interrupted; during all that time, it is certain, he penned no psalms, his harp was out of tune, and his soul like a tree in winter, that has life in the root only. Therefore, after Nathan had been with him, he prays, Restore unto me the joy of thy salvation, and open thou my lips, Ps 51:12,15. Let us observe,
I. The messenger God sent to him. We were told by the last words of the foregoing chapter that the thing David had done displeased the Lord, upon which, one would think, it should have followed that the Lord sent enemies to invade him, terrors to take hold on him, and the messengers of death to arrest him. No, he sent a prophet to him—Nathan, his faithful friend and confidant, to instruct and counsel him, 2Sa 12:1. David did not send for Nathan (though he had never had so much occasion as he had now for his confessor), but God sent Nathan to David. Note, Though God may suffer his people to fall into sin, he will not suffer them to lie still in it. He went on frowardly in the way of his heart, and if left to himself, would have wandered endlessly, but (saith God) I have seen his ways, and will heal him, Isa 57:17,18. He sends after us before we seek after him, else we should certainly be lost. Nathan was the prophet by whom God had sent him notice of his kind intentions towards him (2Sa 7:4), and now, by the same hand, he sends him this message of wrath. God's word in the mouth of his ministers must be received, whether it speak terror or comfort. Nathan was obedient to the heavenly vision, and went on God's errand to David. He did not say, "David has sinned, I will not come near him." No; count him not an enemy, but admonish him as a brother, 2Th 3:15. He did not say, "David is a king, I dare not reprove him." No; if God sends him, he sets his face like a flint, Isa 50:7.
II. The message Nathan delivered to him, in order to his conviction.
1. He fetched a compass with a parable, which seemed to David as a complaint made to him by Nathan against one of his subjects that had wronged his poor neighbour, in order to his redressing the injury and punishing the injurious. Nathan, it is likely, used to come to him upon such errands, which made this the less suspected. It becomes those who have interest in princes, and have free access to them, to intercede for those that are wronged, that they may have justice done them. (1.) Nathan represented to David a grievous injury which a rich man had done to an honest neighbour that was not able to contend with him: The rich man had many flocks and herds (2Sa 12:2); the poor man had one lamb only; so unequally is the world divided; and yet infinite wisdom, righteousness, and goodness, make the distribution, that the rich may learn charity and the poor contentment. This poor man had but one lamb, a ewe-lamb, a little ewe-lamb, having not wherewithal to buy or keep more. But it was a cade—lamb (as we call it); it grew up with his children, 2Sa 12:3. He was fond of it, and it was familiar with him at all times. The rich man, having occasion for a lamb to entertain a friend with, took the poor man's lamb from him by violence and made use of that (2Sa 12:4), either out of covetousness, because he grudged to make use of his own, or rather out of luxury, because he fancied the lamb that was thus tenderly kept, and ate and drank like a child, must needs be more delicate food than any of his own and have a better relish. (2.) In this he showed him the evil of the sin he had been guilty of in defiling Bath-sheba. He had many wives and concubines, whom he kept at a distance, as rich men keep their flocks in their fields. Had he had but one, and had she been dear to him, as the ewe-lamb was to its owner, had she been dear to him as the loving hind and the pleasant roe, her breasts would have satisfied him at all times, and he would have looked no further, Pr 5:19. Marriage is a remedy against fornication, but marrying many is not; for, when once the law of unity is transgressed, the indulged lust will hardly stint itself. Uriah, like the poor man, had only one wife, who was to him as his own soul, and always lay in his bosom, for he had no other, he desired no other, to lie there. The traveller or wayfaring man was, as bishop Patrick explains it from the Jewish writers, the evil imagination, disposition, or desire, which came into David's heart, which he might have satisfied with some of his own, yet nothing would serve but Uriah's darling. They observe that this evil disposition is called a traveller, for in the beginning it is only so, but, in time, it becomes a guest, and, in conclusion, is master of the house. For he that is called a traveller in the beginning of the verse is called a man (ish—a husband) in the close of it. Yet some observe that in David's breast lust was but as a wayfaring man that tarries only for a night; it did not constantly dwell and rule there. (3.) By this parable he drew from David a sentence against himself. For David supposing it to be a case in fact, and not doubting the truth of it when he had it from Nathan himself, gave judgment immediately against the offender, and confirmed it with an oath, 2Sa 12:5,6. [1.] That, for his injustice in taking away the lamb, he should restore four-fold, according to the law (Ex 22:1), four sheep for a sheep. [2.] That for his tyranny and cruelty, and the pleasure he took in abusing a poor man, he should be put to death. If a poor man steal from a rich man, to satisfy his soul when he is hungry, he shall make restitution, though it cost him all the substance of his house, Pr 6:30 (and Solomon there compares the sin of adultery with that, Pr 6:32); but if a rich man steal for stealing sake, not for want but wantonness, merely that he may be imperious and vexatious, he deserves to die for it, for to him the making of restitution is no punishment, or next to none. If the sentence be thought too severe, it must be imputed to the present roughness of David's temper, being under guilt, and not having himself as yet received mercy.
2. He closed in with him, at length, in the application of the parable. In beginning with a parable he showed his prudence, and great need there is of prudence in giving reproofs. It is well managed if, as here, the offender can be brought ere he is aware, to convict and condemn himself. But here, in his application, he shows his faithfulness, and deals as plainly and roundly with king David himself as if he had been a common person. In plain terms, "Thou art the man who hast done this wrong, and a much greater, to thy neighbour; and therefore, by thy own sentence, thou deservest to die, and shalt be judged out of thy own mouth. Did he deserve to die who took his neighbour's lamb? and dost not thou who hast taken thy neighbour's wife? Though he took the lamb, he did not cause the owner thereof to lose his life, as thou hast done, and therefore much more art thou worthy to die." Now he speaks immediately from God, and in his name. He begins with, Thus saith the Lord God of Israel, a name sacred and venerable to David, and which commanded his attention. Nathan now speaks, not as a petitioner for a poor man, but as an ambassador from the great God, with whom is no respect of persons.
(1.) God, by Nathan, reminds David of the great things he had done and designed for him, anointing him to be king, and preserving him to the kingdom (2Sa 12:7), giving him power over the house and household of his predecessor, and of others that had been his masters, Nabal for one. He had given him the house of Israel and Judah. The wealth of the kingdom was at his service and every body was willing to oblige him. Nay, he was ready to bestow any thing upon him to make him easy: I would have given thee such and such things, 2Sa 12:8. See how liberal God is in his gifts; we are not straitened in him. Where he has given much, yet he gives more. And God's bounty to us is a great aggravation of our discontent and desire of forbidden fruit. It is ungrateful to covet what God has prohibited, while we have liberty to pray for what God has promised, and that is enough.
(2.) He charges him with a high contempt of the divine authority, in the sins he had been guilty of: Wherefore hast thou (presuming upon thy royal dignity and power) despised the commandment of the Lord? 2Sa 12:9. This is the spring and this is the malignity of sin, that it is making light of the divine law and the law-maker; as if the obligation of it were weak, the precepts of it trifling, and the threats not at all formidable. Though no man ever wrote more honourably of the law of God than David did, yet, in this instance, he is justly charged with a contempt of it. His adultery with Bath-sheba, which began the mischief, is not mentioned, perhaps because he was already convinced of that, but, [1.] The murder of Uriah is twice mentioned: "Thou hast killed Uriah with the sword, though not with thy sword, yet, which is equally heinous, with thy pen, by ordering him to be set in the forefront of the battle." Those that contrive wickedness and command it are as truly guilty of it as those that execute it. It is repeated with an aggravation: Thou hast slain him with the sword of the children of Ammon, those uncircumcised enemies of God and Israel. [2.] The marrying of Bath-sheba is likewise twice mentioned, because he thought there was no harm in that (2Sa 12:9): Thou hast taken his wife to be thy wife, and again, 2Sa 12:10. To marry her whom he had before defiled, and whose husband he had slain, was an affront upon the ordinance of marriage, making that not only to palliate, but in a manner to consecrate, such villanies. In all this he despised the word of the Lord (so it is in the Hebrew), not only his commandment in general which forbade such things, but the particular word of promise which God had, by Nathan, sent to him some time before, that he would build him a house. If he had had a due value and veneration for this sacred promise, he would not thus have polluted his house with lust and blood.
(3.) He threatens an entail of judgements upon his family for this sin (2Sa 12:10): "The sword shall never depart from thy house, not in thy time nor afterwards, but, for the most part, thou and thy posterity shall be engaged in war." Or it points at the slaughters that should be among his children, Amnon, Absalom, and Adonijah, all falling by the sword. God had promised that his mercy should not depart from him and his house (2Sa 7:15), yet here threatens that the sword should not depart. Can the mercy and the sword consist with each other? Yes, those may lie under great and long afflictions who yet shall not be excluded from the grace of the covenant. The reason given is, Because thou hast despised me. Note, Those who despise the word and law of God despise God himself and shall be lightly esteemed. It is particularly threatened, [1.] That his children should be his grief: I will raise up evil against thee out of thy own house. Sin brings trouble into a family, and one sin is often made the punishment of another. [2.] That his wives should be his shame, that by an unparalleled piece of villany they should be publicly debauched before all Israel, 2Sa 12:11,12. It is not said that this should be done by his own son, lest the accomplishment should have been hindered by the prediction being too plain; but it was done by Absalom, at the counsel of Ahithophel, 2Sa 16:21,22. He that defiled his neighbour's wife should have his own defiled, for thus that sin used to be punished, as appears by Job's imprecation, Job 31:10, Then let my wife grind unto another, and that threatening, Ho 4:14. The sin was secret, and industriously concealed, but the punishment should be open, and industriously proclaimed, to the shame of David, whose sin in the matter of Uriah, though committed many years before, would then be called to mind and commonly talked of upon that occasion. As face answers to face in a glass, so does the punishment often answer to the sin; here is blood for blood and uncleanness for uncleanness. And thus God would show how much he hates sin, even in his own people, and that, wherever he find it, he will not let it go unpunished.
3. David's penitent confession of his sin hereupon. He says not a word to excuse himself or extenuate his sin, but freely owns it: I have sinned against the Lord, 2Sa 12:13. It is probable that he said more to this purport; but this is enough to show that he was truly humbled by what Nathan said, and submitted to the conviction. He owns his guilt—I have sinned, and aggravates it—It was against the Lord: on this string he harps in the psalm he penned on this occasion. Ps 51:1, Against thee, thee only, have I sinned.
4. His pardon declared, upon this penitent confession, but with a proviso. When David said I have sinned, and Nathan perceived that he was a true penitent,
(1.) He did, in God's name, assure him that his sin was forgiven: "The Lord also has put away thy sin out of the sight of his avenging eye; thou shalt not die," that is, "not die eternally, nor be for ever put away from God, as thou wouldest have been if he had not put away the sin." The obligation to punishment is hereby cancelled and vacated. He shall not come into condemnation: that is the nature of forgiveness. "Thy iniquity shall not be thy everlasting ruin. The sword shall not depart from thy house, but, [1.] It shall not cut thee off, thou shalt come to thy grave in peace." David deserved to die as an adulterer and murderer, but God would not cut him off as he might justly have done. [2.] "Though thou shalt all thy days be chastened of the Lord, yet thou shalt not be condemned with the world." See how ready God is to forgive sin. To this instance, perhaps, David refers, Ps 32:5, I said, I will confess, and thou forgavest. Let not great sinners despair of finding mercy with God if they truly repent; for who is a God like unto him, pardoning iniquity?
(2.) Yet he pronounces a sentence of death upon the child, 2Sa 12:14. Behold the sovereignty of God! The guilty parent lives, and the guiltless infant dies; but all souls are his, and he may, in what way he pleases, glorify himself in his creatures. [1.] David had, by his sin, wronged God in his honour; he had given occasion to the enemies of the Lord to blaspheme. The wicked people of that generation, the infidels, idolaters, and profane, would triumph in David's fall, and speak ill of God and of his law, when they saw one guilty of such foul enormities that professed such an honour both for him and it. "These are your professors! This is he that prays and sings psalms, and is so very devout! What good can there be in such exercises, if they will not restrain men from adultery and murder?" They would say, "Was not Saul rejected for a less matter? why then must David live and reign still?" not considering that God sees not as man sees, but searches the heart. To this day there are those who reproach God, and are hardened in sin, through the example of David. Now, though it is true that none have any just reason to speak ill of God, or of his word and ways, for David's sake, and it is their sin that do so, yet he shall be reckoned with that laid the stumbling-block in their way, and gave, though not cause, yet colour, for the reproach. Note, There is this great evil in the scandalous sins of those that profess religion, and relation to God, that they furnish the enemies of God and religion with matter for reproach and blasphemy, Ro 2:24. [2.] God will therefore vindicate his honour by showing his displeasure against David for this sin, and letting the world see that though he loves David he hates his sin; and he chooses to do it by the death of the child. The landlord may distrain on any part of the premises where he pleases. Perhaps the diseases and deaths of infants were not so common in those days as they are now, which might make this, as an unusual thing, the more evident token of God's displeasure; according to the word he had often said, that he would visit the sins of the fathers upon the children.
15-25
David's Humiliation; Birth of Solomon (1036 BC)
繁體中文
大衛的謙卑；所羅門出生（主前1036年）
¹⁵ 拿單就回家去了。耶和華擊打烏利亞的妻給大衛所生的孩子，使他得重病。
¹⁶ 大衛為這孩子懇求神，而且禁食，進入內室，終夜躺在地上。
¹⁷ 他家中的老臣起來到他旁邊，要從地上扶他起來，他卻不肯起來，也不與他們同吃飯。
¹⁸ 到第七日，孩子死了。大衛的臣僕不敢告訴他孩子死了，因他們想：孩子還活著的時候，我們勸他，他尚且不聽我們的話。若告訴他孩子死了，他豈不更加憂愁麼？
¹⁹ 大衛見臣僕彼此低聲說話，就知道孩子死了。大衛問臣僕說：「孩子死了嗎？」他們說：「死了。」
²⁰ 大衛就從地上起來，沐浴，抹膏，換了衣裳，進耶和華的殿敬拜。然後回宮，吩咐人擺飯，他便吃了。
²¹ 臣僕問他說：「你所行的是甚麼意思？孩子活著的時候，你禁食哭泣；孩子死了，你倒起來吃飯。」
²² 大衛說：「孩子還活著，我禁食哭泣。因為我心裏說：誰知道呢？也許耶和華施恩給我，使孩子得以存活。
²³ 如今孩子死了，我何必禁食呢？我能使他回來嗎？我必往他那裏去，他卻不能回我這裏來。」
²⁴ 大衛安慰他的妻拔示巴，與她同寢。她就生了兒子，大衛給他起名叫所羅門。耶和華也喜愛他，
²⁵ 就藉先知拿單賜他一個名字，叫耶底底亞，因為耶和華的緣故。
拿單傳達了他的信息之後，沒有留在宮中，而是回家去了——也許是去為大衛禱告，因他剛剛向他講了道。神使用他作為使大衛悔改的工具，又作恩典和審判的傳令官，這就尊榮了職事，使祂的話語高過祂一切的名。大衛為他與拔示巴所生的一個兒子起名為拿單，以紀念這位先知（1Ch 3:5），而基督——那大先知——便是從這個兒子肉身延續出來的（Lu 3:31）。當拿單退去之時，大衛可能也退去了，並寫下了詩篇第五十一篇——其中（雖然他已確知自己的罪蒙了赦免）他仍懇切地祈求赦免，並為自己的罪深感痛悔；因為當神向他們平息了怒氣之時（Eze 16:63），真正的悔改者必為自己所作的感到慚愧。
此處有：I. 孩子的病：耶和華擊打他，他便得了重病——也許是抽搐，或某種其他可怕的疾病（2Sa 12:15）。那些沒有犯罪與亞當犯的罪相似的嬰孩，其疾病和死亡——尤其當他們的處境令人悲痛之時——正是他們受孕時所帶的原始罪惡的明證。
II. 大衛在這神不悅的記號之下的謙卑，以及他為孩子的性命向神所作的代求（2Sa 12:16,17）：他禁食，終夜躺在地上，也不容任何侍從來餵他或扶他起來。這證明了他悔改的真實。因為：1. 由此可見，他願意承擔自己罪的羞辱，讓它常常在眼前，不斷被它責備；因為這孩子若活著，對他自己和別人都將是這罪的不斷記念；因此他非但不希望它死——大多數人在此情形下都會如此——反而懇切地為它的性命禱告。真正的悔改者忍耐地擔當幼年的恥辱和幼年情慾的恥辱（Jer 31:19）。2. 此中顯出了一種極其溫柔慈悲的心腸和極大的人性——超越了一般人，尤其是武人對小孩子（甚至是自己的小孩子）常有的態度——這也是破碎痛悔之心的另一個記號。悔改的人必滿有憐憫。3. 他在此中顯出對另一個世界的極大關切，這是悔改的證據。拿單已經告訴他孩子必定要死；然而只要還在禱告可及的範圍內，他就懇切地為之代求——主要是（我們可以推想）為它的靈魂在另一個世界中能安全蒙福，也求他的罪不至於臨到孩子身上、使它在未來的狀態中因此受虧損。4. 他在此中顯出對神和神不悅的聖潔敬畏。他之所以懇求免去孩子的死，主要是因為這死是神向他和他家發怒的記號，是照著所宣告的刑罰而施行的；因此他如此懇切地禱告——若神的旨意許可，求使孩子活著，因為那對他將是神已與他和好的記號。耶和華啊，求你不要在怒中責備我（Ps 6:1）。
III. 孩子的死：孩子在第七日死了（2Sa 12:18），那時他才七天大，因此尚未受割禮——大衛也許會將此視為神進一步不悅的記號，因為孩子在受聖約印記之前就死了；然而他並不因此懷疑孩子是蒙福的，因為聖約的福分並不依賴於印記。大衛的臣僕以己度人，不敢告訴他孩子死了，以為那時他必更加心煩意亂；因此直到他詢問才知曉（2Sa 12:19）。
IV. 大衛知道孩子死了之後，表現出何等令人驚奇的平靜和安穩。請注意：
1. 他所作的。(1.) 他放下了哀傷的表現，沐浴抹膏，換上潔淨的衣服，好使自己可以端莊地在神的殿中朝見祂。(2.) 他進會幕敬拜——如約伯聽見兒女死亡之時所行的一樣。他去承認神在這患難中的作為，在祂面前謙卑，順服祂的聖旨，感謝神存留他自己的性命並赦免了他的罪，並求神不要再繼續與他爭辯，不要激起祂全部的烈怒。有人遭遇患難嗎？讓他禱告。哭泣不可妨礙敬拜。(3.) 然後他回宮，使自己重新得力，像一個在患難之日從信仰中得著益處的人；因為他敬拜之後便吃了，面色不再愁煩了。
2. 他對自己所行的解釋。他的臣僕覺得奇怪：孩子病時他如此刻苦己身，孩子死時倒如此輕省，便問他原因（2Sa 12:21）。他回答時對自己的行為作了如此坦白的說明：(1.) 孩子活著之時，他認為懇切求神的恩典臨到孩子是他的本分（2Sa 12:22）。拿單確實說過孩子必死，但據他所知，這刑罰也許是有條件的——正如對希西家的那個刑罰一樣；在他極大的謙卑和懇切的禱告之後，那聽了他哭泣之聲的神也許會樂意撤回判決，存留孩子：*誰知道呢？也許神還會施恩給我。*神容許我們基於對祂權能和普遍恩典的信心，為著特定的福分向祂懇切祈求，即使我們沒有特定的應許可以憑據：我們不能確定，但仍當禱告——因為誰知道呢？也許神會施恩給我們——在這事或那事上？當我們的親人和朋友病倒之時，信心的禱告曾大大奏效；只要還有一口氣就還有指望，只要還有指望就還有禱告的餘地。(2.) 如今孩子死了，他認為順服神對孩子的安排同樣是他的本分（2Sa 12:23）：*如今，我何必禁食呢？*有兩件事止住了他的悲傷：[1.] 我不能使他回來，再者，他也不能回我這裏來。死了的人已經在禱告所不能及之處；我們的眼淚對他們毫無益處。我們既不能藉哭泣、也不能藉禱告使他們回到今生。那麼何必禁食呢？這浪費有何意義？然而大衛在約拿單死後卻為他禁食哭泣——那是為了尊崇他。[2.] 我必往他那裏去。第一，到他——墳墓——那裏去。請注意：想到我們自己也必死亡，當能節制我們為親人死亡而生的悲傷。這是共同的命運；我們當為他們的死哀哭之時，不如想想自己的死；不論我們如今因失去他們而受了何等的虧損，不久我們自己也必死去，往他們那裏去。第二，到他——天堂——那裏去，到一個蒙福的狀態中，這連舊約的聖徒也有某種程度的期望。敬虔的父母有極大的理由可以對在嬰孩時期死去的兒女抱有盼望，相信他們的靈魂在另一個世界中是好的；因為應許是給我們和我們的後裔的——這應許必成就在那些不給自己關上恩門的人身上，而嬰孩並不如此。蒙恩的當盼望更大的恩惠。神稱那些因祂而生的人為祂的兒女；他們若是屬祂的，祂必拯救他們。當我們的兒女被死亡奪去之時，這可以安慰我們——他們在工作和財富上都比我們在這世上所能提供的更加美好。不久我們也必與他們同在，永不再分離。
V. 所羅門的出生。雖然大衛娶拔示巴得罪了耶和華，但神並沒有因此吩咐他休她；不但如此，神還藉她賜給他那個兒子——王權的聖約將要封立在他身上。拔示巴無疑因深感自己的罪和神不悅的記號而極其痛苦。但神既已將救恩之樂恢復給大衛，大衛便用自己從神所得的安慰去安慰她（2Sa 12:24）：他安慰拔示巴。他和她都有理由因神與他們和好的記號而得安慰：1. 神藉著祂的護理賜給他們一個兒子——不像前一個是在怒中所賜、在烈怒中被取去的，而是恩典中所賜、被記錄在耶路撒冷的活人之中的。他們給他起名叫所羅門——太平的，因為他的出生是神與他們和好的記號，因為 prosperity（繁榮）將要封立在他身上，也因為他將作基督——和平之君——的預表。神從他們取去了一個兒子，如今卻賜另一個代替他，如同塞特代替亞伯一般（Ge 4:25）。如此神常常用安慰來平衡祂百姓的憂愁——在他們受苦的同一件事上安慰他們，將兩者互相對照。大衛極其忍耐地順服了神在另一個孩子死亡之事上的旨意，如今神便在這個孩子的出生中，以豐盈有餘的方式補償了那損失。要使我們受造之物的安慰得以延續、恢復，或以別的方式得到補償，途徑就是甘心樂意地將它們交託給神。2. 神藉著祂的恩典特別地悅納和眷愛這個兒子：耶和華喜愛他（2Sa 12:24,25），又吩咐先知拿單給他起名叫耶底底亞——被耶和華所愛的：雖然是作惡之人的後裔（大衛和拔示巴正是如此），但聖約卻安排得如此妥當，藉它封立的冠冕挪去了一切的公權剝奪和血統的敗壞——這表明那些本為可怒之子的悖逆之子，藉著恩典之約不僅得以和好，更成為蒙愛的人。在這個名字中，他預表了耶穌基督——那蒙福的耶底底亞、神的愛子，關於祂神一再宣告：這是我的愛子，我所喜悅的。
영문 원문
David's Humiliation; Birth of Solomon (1036 BC)
¹⁵ And Nathan departed unto his house. And the LORD struck the child that Uriah's wife bare unto David, and it was very sick.
¹⁶ David therefore besought God for the child; and David fasted, and went in, and lay all night upon the earth.
¹⁷ And 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.
¹⁸ And 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?
¹⁹ But 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.
²⁰ Then 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.
²¹ Then 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.
²² And 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?
²³ But 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.
²⁴ And 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.
²⁵ And he sent by the hand of Nathan the prophet; and he called his name Jedidiah, because of the LORD.
Nathan, having delivered his message, staid not at court, but went home, probably to pray for David, to whom he had been preaching. God, in making use of him as an instrument to bring David to repentance, and as the herald both of mercy and judgment, put an honour upon the ministry, and magnified his word above all his name. David named one of his sons by Bath-sheba Nathan, in honour of this prophet (1Ch 3:5), and it was that son of whom Christ, the great prophet, lineally descended, Lu 3:31. When Nathan retired, David, it is probable, retired likewise, and penned the Ps 51:1-19, in which (though he had been assured that his sin was pardoned) he prays earnestly for pardon, and greatly laments his sin; for then will true penitents be ashamed of what they have done when God is pacified towards them, Eze 16:63.
Here is, I. The child's illness: The Lord struck it, and it was very sick, perhaps with convulsions, or some other dreadful distemper, 2Sa 12:15. The diseases and death of infants that have not sinned after the similitude of Adam's transgression, especially as they are sometimes sadly circumstanced, are sensible proofs of the original sin in which they are conceived.
II. David's humiliation under this token of God's displeasure, and the intercession he made with God for the life of the child (2Sa 12:16,17): He fasted, and lay all night upon the earth, and would not suffer any of his attendants either to feed him or help him up. This was an evidence of the truth of his repentance. For, 1. Hereby it appeared that he was willing to bear the shame of his sin, to have it ever before him, and to be continually upbraided with it; for this child would be a continual memorandum of it, both to himself and others, if he lived: and therefore he was so far from desiring its death, as most in such circumstances do, that he prayed earnestly for its life. True penitents patiently bear the reproach of their youth, and of their youthful lusts, Jer 31:19. 2. A very tender compassionate spirit appeared in this, and great humanity, above what is commonly found in men, especially men of war, towards little children, even their own; and this was another sign of a broken contrite spirit. Those that are penitent will be pitiful. 3. He discovered, in this, a great concern for another world, which is an evidence of repentance. Nathan had told him that certainly the child should die; yet, while it is in the reach of prayer, he earnestly intercedes with God for it, chiefly (as we may suppose) that its soul might be safe and happy in another world, and that his sin might not come against the child, and that it might not fare the worse for that in the future state. 4. He discovered, in this, a holy dread of God and of his displeasure. He deprecated the death of the child chiefly as it was a token of God's anger against him and his house, and was inflicted in performance of a threatening; therefore he prayed thus earnestly that, if it were the will of God, the child might live, because that would be to him a token of God's being reconciled to him. Lord, chasten me not in thy hot displeasure. Ps 6:1.
III. The death of the child: It died on the seventh day (2Sa 12:18), when it was seven days old, and therefore not circumcised, which David might perhaps interpret as a further token of God's displeasure, that it died before it was brought under the seal of the covenant; yet he does not therefore doubt of its being happy for the benefits of the covenant do not depend upon the seals. David's servants, judging of him by themselves, were afraid to tell him that the child was dead, concluding that then he would disquiet himself most of all; so that he knew not till he asked, 2Sa 12:19.
IV. David's wonderful calmness and composure of mind when he understood the child was dead. Observe,
1. What he did. (1.) He laid aside the expressions of his sorrow, washed and anointed himself, and called for clean linen, that he might decently appear before God in his house. (2.) He went up to the tabernacle and worshipped, like Job when he heard of the death of his children. He went to acknowledge the hand of God in the affliction, and to humble himself under it, and to submit to his holy will in it, to thank God that he himself was spared and his sin pardoned, and to pray that God would not proceed in his controversy with him, nor stir up all his wrath. Is any afflicted? Let him pray. Weeping must never hinder worshipping. (3.) Then he went to his own house and refreshed himself, as one who found benefit by his religion in the day of his affliction; for, having worshipped, he did eat, and his countenance was no more sad.
2. The reason he gave for what he did. His servants thought it strange that he should afflict himself so for the sickness of the child and yet take the death of it so easily, and asked him the reason of it (2Sa 12:21), in answer to which he gives this plain account of his conduct, (1.) That while the child was alive he thought it his duty to importune the divine favour towards it, 2Sa 12:22. Nathan had indeed said the child should die, but, for aught that he knew, the threatening might be conditional, as that concerning Hezekiah: upon his great humiliation and earnest prayer, he that had so often heard the voice of his weeping might be pleased to reverse the sentence, and spare the child: Who can tell whether God will yet be gracious to me? God gives us leave to be earnest with him in prayer for particular blessings, from a confidence in his power and general mercy, though we have no particular promise to build upon: we cannot be sure, yet let us pray, for who can tell but God will be gracious to us, in this or that particular? When our relations and friends have fallen sick, the prayer of faith has prevailed much; while there is life there is hope, and, while there is hope, there is room for prayer. (2.) That now the child was dead he thought it as much his duty to be satisfied in the divine disposal concerning it (2Sa 12:23): Now, wherefore should I fast? Two things checked his grief:—[1.] I cannot bring him back again; and again, He shall not return to me. Those that are dead are out of the reach of prayer; nor can our tears profit them. We can neither weep nor pray them back to this life. Wherefore then should we fast? To what purpose is this waste? Yet David fasted and wept for Jonathan when he was dead, in honour to him. [2.] I shall go to him. First, To him to the grave. Note, The consideration of our own death should moderate our sorrow at the death of our relations. It is the common lot; instead of mourning for their death, we should think of our own: and, whatever loss we have of them now, we shall die shortly, and go to them. Secondly, To him to heaven, to a state of blessedness, which even the Old Testament saints had some expectation of. Godly parents have great reason to hope concerning their children that die in infancy that it is well with their souls in the other world; for the promise is to us and to our seed, which shall be performed to those that do not put a bar in their own door, as infants do not. Favores sunt ampliandi—Favours received should produce the hope of more. God calls those his children that are born unto him; and, if they be his, he will save them. This may comfort us when our children are removed from us by death, they are better provided for, both in work and wealth, than they could have been in this world. We shall be with them shortly, to part no more.
V. The birth of Solomon. Though David's marrying Bath-sheba had displeased the Lord, yet he was not therefore commanded to divorce her; so far from this that God gave him that son by her on whom the covenant of royalty should be entailed. Bath-sheba, no doubt, was greatly afflicted with the sense of her sin and the tokens of God's displeasure. But, God having restored to David the joys of his salvation, he comforted her with the same comforts with which he himself was comforted of God (2Sa 12:24): He comforted Bath-sheba. And both he and she had reason to be comforted in the tokens of God's reconciliation to them, 1. Inasmuch as, by his providence, he gave them a son, not as the former, who was given in anger and taken away in wrath, but a child graciously given, and written among the living in Jerusalem. They called him Solomon—peaceful, because his birth was a token of God's being at peace with them, because of the prosperity which was entailed upon him, and because he was to be a type of Christ, the prince of peace. God had removed one son from them, but now gave them another instead of him, like Seth instead of Abel, Ge 4:25. Thus God often balances the griefs of his people with comforts in the same thing wherein he hath afflicted them, setting the one over-against the other. David had very patiently submitted to the will of God in the death of the other child, and now God made up the loss of that, abundantly to his advantage, in the birth of this. The way to have our creature-comforts either continued or restored, or the loss of them made up some other way, is cheerfully to resign them to God. 2. Inasmuch as, by his grace, he particularly owned and favoured that son: The Lord loved him (2Sa 12:24,25), ordered him, by the prophet Nathan, to be called Jedidiah—Beloved of the Lord: though a seed of evil-doers (for such David and Bath-sheba were), yet so well ordered was the covenant, and the crown entailed by it, that it took away all attainders and corruption of blood, signifying that those who were by nature children of wrath and disobedience should, by the covenant of grace, not only be reconciled, but made favourites. And, in this name, he typified Jesus Christ, that blessed Jedidiah, the son of God's love, concerning whom God declared again and again, This is my beloved Son, in whom I am well pleased.
26-31
The Conquest of Rabbah (1036 BC)
繁體中文
攻取拉巴（主前1036年）
²⁶ 約押攻打亞捫人的京城拉巴，攻取了王城。
²⁷ 約押差遣使者去見大衛，說：「我攻打拉巴，已經取了水城。
²⁸ 現在你要聚集其餘的軍兵，安營攻擊這城，攻取它。免得我攻取了這城，人就以我的名叫這城。」
²⁹ 於是大衛聚集眾人，前往拉巴，攻擊那城，就取了它。
³⁰ 奪了亞捫人之王所戴的金冠冕，其上的金子重一他連得，又嵌著寶石。這冠冕就戴在大衛頭上。大衛又從城中奪了許多掠物。
³¹ 又將城裏的人拉出來，放在鋸下、鐵耙下、鐵斧下，叫他們經過磚窯。大衛對亞捫人的各城都是如此行。於是大衛和眾百姓都回耶路撒冷去了。
此處我們讀到攻取拉巴以及亞捫人其他城邑的記載。雖然這段記述出現在大衛的孩子出生之後，但很可能這事早已成就——在烏利亞死後不久，也許是在拔示巴為他守喪的日子裏。請留意：1. 神格外施恩，賜大衛大勝仇敵——儘管他在正從事這場戰爭之時犯了那罪，又邪惡地利用亞捫人的刀謀殺了烏利亞。神本可公正地使那把刀此後成為大衛和他國度的災禍；然而祂卻折斷了它，使大衛的刀大獲全勝——甚至在他悔改之前——好使神的恩慈領他悔改。大衛有充分的理由承認：神沒有按他的罪過待他（Ps 103:10）。2. 約押行事非常誠實而高尚；因為當他攻取了水城——就是王城，宮殿所在之處，也是其餘城區的水源所在（因此一旦水源被截斷，全城便不得不速速投降）——他便派人去請大衛親自前來完成這件大事，好使他得著其中的榮耀（2Sa 12:26-28）。他在這事上表明自己是一個忠心的僕人——尋求他主人的榮耀，而惟有在從屬於主人榮耀之下才尋求自己的榮耀。他為主耶穌的僕人留下了榜樣——在一切所行的事上，都當顧念祂的榮耀。不要將榮耀歸與我們，要歸與你的名。3. 大衛在此事上既太驕傲又太嚴苛，既不如當有的謙卑，也不如當有的慈悲。(1.) 他似乎太貪戀亞捫人之王的冠冕（2Sa 12:30）。因那冠冕因鑲嵌寶石而價值非凡，大衛便要將它戴在自己頭上——其實他本當將它擲在神的腳前，此時也當在罪疚之中口貼塵土。真正為罪謙卑的心對世俗的榮耀是死的，並以聖潔的輕蔑看待它。(2.) 他對待戰俘似乎過於嚴酷（2Sa 12:31）。那城在頑強地抵擋了長期而耗資巨大的圍攻之後被攻破，他若在戰鬥最激烈之時將一切拿起武器之人都盡行屠殺，已經算是足夠嚴厲了；但後來竟在冷血中殺害他們，用鋸子和鐵耙施加酷刑將他們撕裂，這與他執政之初所應許的——他要歌唱慈愛和公平（Ps 101:1）——實在不相稱。他若只懲罰那些虐待他使臣、或參與策劃或協助那事的人——因那是違反國際法的——還可被視為對列國的必要威懾和公正之舉；但他對亞捫人的各城（即各城的駐軍或兵士）都如此嚴酷，實在極其嚴厲，表明大衛的心尚未因悔改而變得柔軟，否則他的憐憫之腸不會如此閉塞——也表明他尚未得著憐憫，否則他必更樂於施憐憫。
영문 원문
The Conquest of Rabbah (1036 BC)
²⁶ And Joab fought against Rabbah of the children of Ammon, and took the royal city.
²⁷ And Joab sent messengers to David, and said, I have fought against Rabbah, and have taken the city of waters.
²⁸ Now 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.
²⁹ And David gathered all the people together, and went to Rabbah, and fought against it, and took it.
³⁰ And 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.
³¹ And 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 brickkiln: and thus did he unto all the cities of the children of Ammon. So David and all the people returned unto Jerusalem.
We have here an account of the conquest of Rabbah, and other cities of the Ammonites. Though this comes in here after the birth of David's child, yet it is most probable that it was effected a good while before, and soon after the death of Uriah, perhaps during the days of Bath-sheba's mourning for him. Observe, 1. That God was very gracious in giving David this great success against his enemies, notwithstanding the sin he had been guilty of just at that time when he was engaged in this war, and the wicked use he had made of the sword of the children of Ammon in the murder of Uriah. Justly might he have made that sword, thenceforward, a plague to David and his kingdom; yet he breaks it, and makes David's sword victorious, even before he repents, that this goodness of God might lead him to repentance. Good reason had David to own that God dealt not with him according to his sins, Ps 103:10. 2. That Joab acted very honestly and honourably; for when he had taken the city of waters, the royal city, where the palace was, and from which the rest of the city was supplied with water (and therefore, upon the cutting off of that, would be obliged speedily to surrender), he sent to David to come in person to complete this great action, that he might have the praise of it, 2Sa 12:26-28. Herein he showed himself a faithful servant, that sought his master's honour, and his own only in subordination to his, and left an example to the servants of the Lord Jesus, in every thing they do, to consult his honour. Not unto us, but to thy name, give glory. 3. That David was both too haughty and too severe upon this occasion, and neither so humble nor so tender as he should have been. (1.) He seems to have been too fond of the crown of the king of Ammon, 2Sa 12:30. Because it was of extraordinary value, by reason of the precious stones with which it was set, David would have it set upon his head, though it would have been better to have cast it at God's feet, and at this time to have put his own mouth in the dust, under guilt. The heart that is truly humbled for sin is dead to worldly glory and looks upon it with a holy contempt. (2.) He seems to have been too harsh with his prisoners of war, 2Sa 12:31. Taking the city by storm, after it had obstinately held out against a long and expensive siege, if he had put all whom he found in arms to the sword in the heat of battle, it would have been severe enough; but to kill them afterwards in cold blood, and by cruel tortures, with saws and harrows, tearing them to pieces, did not become him who, when he entered upon the government, promised to sing of mercy as well as judgment, Ps 101:1. Had he made examples of those only who had abused his ambassadors, or advised or assisted in it, that being a violation of the law of nations, it might have been looked upon as a piece of necessary justice for terror to other nations; but to be thus severe with all the cities of the children of Ammon (that is, the garrisons or soldiers of the cities) was extremely rigorous, and a sign that David's heart was not yet made soft by repentance, else the bowels of his compassion would not have been thus shut up—a sign that he had not yet found mercy, else he would have been more ready to show mercy.
前一章記述了大衛的罪；本章則記述他的悔改。他雖然跌倒，卻沒有全然被棄，而是靠著神的恩典重新站起，在神面前尋得了憐憫。這裏記著：I. 他的知罪——藉著拿單從神那裏帶來的一番話；那是一個比喻，迫使他定自己的罪（撒下12:1-6），以及這比喻的應用——拿單在其中指控了他的罪（撒下12:7-9），並向他宣告了判決（撒下12:10-12）。II. 他的悔改與赦免，並附帶一個條件（撒下12:13,14）。III. 那孩子患病與死亡，以及他在孩子患病時與死亡後的行動（撒下12:15-23）——在這兩件事上，大衛都為自己的悔改作了證。IV. 所羅門的出生，以及神關乎他的恩典信息——在其中神表明祂已與大衛和好（撒下12:24,25）。V. 拉巴的攻取（撒下12:26-31），此事被記下，作為神並未按大衛的罪過待他的又一個明證。