I. Guilt Exposed
A. What he did
B. How could he
C. Why did he
D. What now (consequences of sin)
II. Grief Expressed
III. Grace Experienced
Three keys to handling life’s problems
A. You can’t change the past
B. You must live one day at a time in the present
C. You must trust God for the future
If ever a court in town were to declare you justified or acquitted, and you were guilty, that would not change the fact. You would go to the grave with the guilt on your heart. It is possible for a man to be arrested for a crime, tried, and declared not guilty when, in reality, he is guilty.
I read the story of a man who had stolen a gold watch. He was arrested and brought to trial. The judge listened to the testimony, then gave this verdict: “Acquitted.” The accused man looked at the judge and asked, “Does that mean I’ve got to give the watch back?” Sometimes human judges make mistakes.
The great thing about God is that though we are all guilty we can still be declared righteous. And the sin is totally forgiven as well as forgotten.
Benjamin Franklin once stated: “How few there are who have courage enough to own their faults, or resolution enough to mend them!”
Contrast Israel’s first king, Saul, when confronted by the prophet of God with his failures, Saul refused to admit guilt (I Samuel 15:13, 15, 20). After continued reproof, the king finally confessed, “I have sinned,” but tempered his confession with an excuse (I Samuel 15:24). Empty words! Because of his improper response concerning his sin, Saul’s kingdom was ultimately destroyed.
Over a third of a century passed, and the moment of truth arrived for Israel’s second king, David. David’s time had come. How he would respond was critical. Again, God sent His prophet to rebuke and restore His servant.
GUILT EXPOSED (12:1-12)
For nearly a year David was permitted to live in the anguish of his own guilt. In a sequel to Psalm 51, David reflected on his afflicted state:
“When I kept silence, my bones waxed old through my roaring all the day long. For day and night thy hand was heavy upon me: my moisture is turned into the drought of summer” (Ps. 32:3-4).
As a result of not confessing his sins, David was affected physically in the sapping of his energy and emotionally by his roaring (groaning). Sleep escaped him. Life became barren. He felt the heavy hand of God’s chastisement upon him (cf. I Samuel 5:6).
Psa 103:3 Who forgiveth all thine iniquities; who healeth all thy diseases;
In this Psalm the connection between the emotions and physical health is established. The cure is also alluded to.
talking about diseases of the soul: Guilt, fear, depression, anger, greed
Karl Menninger, "if he could convince the patience in his Psychiatric hospitals that their sins are forgiven, 75% could walk out the next day.
There is an interesting story about Elizabeth I, England’s most famous queen. She had a special favorite among her noble coutiers, the Earl of Essex. One day Elizabeth gave him her ring as an indication of her affection and promised him that if ever he were accused of a crime, he had only to send that ring to her, and she would at once grant him audience so that he might himself plead his case before her. The day came when he needed that ring, for he was accused of conspiracy and high treason. He was executed, for the ring Elizabeth had given him was never presented to her, so she allowed her favorite to die.
The years passed. Then one day the Countess of Nottingham, a relative but certainly no friend of the earl, lay dying herself. She sent a message to Elizabeth asking the queen to come to her. She had a confession which must be made if she were to die in peace. Elizabeth duly arrived at the deathbed and the countess produced the ring the queen had once given to Essex, her favorite. It seems that Essex had given the ring to the countess with the urgent request that it be taken straight to Elizabeth, but the Countess had betrayed his trust. Now, in her last moments, she entreated Elizabeth’s forgiveness. At the sight of the ring Elizabeth was livid with rage. She seized the dying countess in her bed and shook her until her teeth rattled. "God may forgive you," she screamed, “God may forgive you madam, but I never shall.”
At last Nathan was sent to confront the king. However, instead of direct condemnation, a folksy parable was used to disarm David from any attempt at self-justification.
2 Sam 12:1-4; Wise Confrontation. Sometimes the way we confront someone determines the outcome of the conversation. We must remember that the goal is reconciliation not argument. We ought pray for wisdom when confrontation is necessary
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David’s judgment was that the man deserved to die and that he must “restore the lamb fourfold” (12:6). This restoration of property was in accordance with Mosaic Law (Exodus 22:1; cf. Luke 19:8).
Sentence had been passed. Nathan turned to the king an applied the parable, “Thou art the man” (12:7). It’s easier to see others faults then our own.
Continuing his rebuke, Nathan shamed David by reminding him of God’s blessings in four simple statements. Implied in the four expressions is the gift of God’s power (authority), protection, provision, and promise. The last statement reveals that David could have had almost anything he wanted within the bound of God’s commands.
“I anointed thee...[power (authority)] I delivered thee...[protection] I gave thee...[provision] I would moreover have given unto thee [promise]” (12:7-8).
David’s basic problem is mentioned in vs. 9,
“Wherefore hast thou despised the commandment of the Lord, to do evil in his sight?”
The word “despise” means “to regard a thing as of little value, to treat lightly.” The same Hebrew word is used of Esau’s attitude toward his birthright (Genesis 25:34).
*****!!!!! David had taken a light view of God’s command in committing adultery and murder. Inevitably his view of God’s Word also meant a light view of God Himself (12:10).
2 Sam 12:9 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.
2 Sam 12:10 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.
The effects of David’s sin would be bloodshed in his own house (12:10), rebellion from among his children (12:11), and sexual defilement within his own family (12:11-12). These judgments would be public since David was in leadership and bore greater responsibility, accompanied by greater accountability.
GRIEF EXPRESSED
(12:13-19; cf. Ps. 32 and 51)
Facing his guilt honestly and openly, David confessed that he had sinned (12:13). After this Nathan guaranteed the king that he would not die as prescribed in the law (Lev. 20:10; 24:17).
However, since David’s actions had caused God to be disrespected by Israel’s enemies, God had to demonstrate His displeasure by taking the life of the child born to the king and Bathsheba (12:14). When Nathan left, the child was “struck” with sickness (12:15). The word for “struck” is almost always used of divine judgment, and its noun form means “plague” (e.g., the plagues of Egypt). The child was said to be “very sick.” The idea conveyed in the Hebrew is that of an incurable sickness (Jer. 15:18; 30:12).
Does God withold all consequences once he forgives?
Though He forgave David for his sin, nevertheless God took the life of David’s child. Why? Was God punishing David in spite of forgivness?
I thought forgiveness means God promises not to punish us for out sins, you may object. How could this be?
God was not punishing David by taking the baby’s life, though certainly the death of his child broke David’s heart. God was doing something else. That is the important truth to grasp when thinking about continuing consequences of forgiven sin. They are never punishment, though at times they may be quite unpleasant and cause complications, pain, or sorrow. But those are side-effects, incidental consequences that flow from something else.
In David’s case, by taking the life of the child, God was showing the pagan tribes which had been making hay over David’s sin that He is the holy God who does not condone sin, even in His rulers. Listen to what Nathan said to David as it is recorded in 2 Samuel 12:13:
“And David said unto Nathan, I have sinned against the LORD. And Nathan said unto David, The LORD also hath put away thy sin [clearly God had forgiven him]; thou shalt not die [personal punishment was withheld].”
But, God also said,
2 Sam 12:14 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.
Other consequences followed.
2 Sam 12:10,11 Now therefore the sword shall never depart from thine house . . . Behold, I will raise up evil against thee out of thine own house . . .
Again, the consequences that God set in motion was not designed as a punishment for David.
2 Sam 12:12 For thou didst it secretly: but I will do this thing before all Israel, and before the sun.
God was not going back on his promise of forgiveness. By these additional consequences, He was warning the entire covenant community that even the king cannot sin without consequences. He was using David’s sin as a stern warning to all Israel.
The vital principle that must be understood about continuing consequences is this: Continuing consequences always have some good and beneficial purpose that must never be construed as the punishment of a forgiven sinner.
It was David who suggested a four fold restitution. (2 Samuel 12:6)
The concern in restitution is not to punish the forgiven wrongdoer but to help the one who was wronged. That is the fundamental idea behind restitution. Illustrate Jasons truck.
Secondarily, it may serve as a warning to those who may be inclined to steal. Num. 5:5-10.
Restitution is Therapeutic, (Eph 4:28) it has the ability to transform a taker into a giver.
Another reason for restitution is to remove all stumbling blocks to future reconciliation between wrongdoer and the one wronged.
Hoping that God might allow the child to live, David prayed for mercy (12:16). Even when his chief advisors tried to console him and urged him to take food, he would not (12:17). Seven days later the child died, but the servants hesitated to tell the mourning king for fear he would harm (KJV “vex”) himself (12:18). While they whispered, David saw them and reasoned that the child had died. After asking them straightforwardly about the matter, the death was verified (12:19).
GRACE EXPERIENCED (12:20-31)
Rather than “falling to pieces,” David showed remarkable calm upon hearing the dreadful news. First, he arose from the earth, washed himself, and used fragrant oils on his body. Then he changed into some fresh clothes and went to the house of God to worship (12:20). “Worship” here means to prostrate oneself in submission. He was symbolically yielding to God’s will. Finally, he returned home where he asked for food and sat down to eat. Shocked by David’s reactions, the servants inquired, “What thing is this that thou hast done?” (12:21). David fasted and wept for his living child but now arose and ate “after the death” of his child. Such a backward response did not make sense to them.
The king’s answer to his people is a beautiful picture of the three keys to handling life’s problems. David explained that he had fasted and wept for the sick child, hoping that God might be gracious and allow the child to live. When the child died, there was nothing more that could be done. This then is the first key: “You can’t change the past” (12:23a).
The second key to handling life’s problems is seen in David’s actions in verse 20. When there was no more hope for the child, David realized that life had to go on. Stated another way, “You must live one day at a time in the present.” The concluding words of this monarch have been a comfort to many families who have lost young children in death. “I shall go to him, but he shall not return to me” (12:23b). The implication is that young children who die are given eternal life by God’s grace. David fully expected to see his child again.
Vs. 23b. There is a custom among shepherds in the Alps. In the summertime when the grass in the lower valleys withers and dries up, the shepherds seek to lead their sheep up a winding, thorny, and stony pathway to the high grazing lands. The sheep, reluctant to take the difficult pathway infested with dangers and hardships, turn back and will not follow. The shepherds make repeated attempts, but the timid sheep will not follow. Finally, a shepherd reaches into the flock and takes a little lamb and places it under his arm, then reaches in again and takes another lamb, placing it under the other arm. Then he starts up the precipitous pathway. Soon the mother sheep start to follow and afterward the entire flock. At last they ascend the tortuous trail to green pastures.
The Great Shepherd of the sheep, the Lord Jesus Christ, our Saviour, has reached into the flock and He has picked up your lamb. He did not do it to rob you, but to lead you out and upward. He has richer and greener pastures for you, and He wants you to follow. —J. Vernon McGee, Death of a Little Child.
This statement, along with the example of David’s worship (12:20), reveals the third key to handling problems: “You must trust God for the future.” the only explanation for David’s composure at this troublesome time was that he was experiencing God’s matchless grace.
Verses 24 and 25 obviously take place in a time frame later than the other events of the chapter. These events are recorded here in order to finish the story and further demonstrate grace.
Often even though we forgive we hold grudges. When God forgives the incident is over and He continues to love and care for us.
The tears were turned to joy as God blessed them with a son whom they named Solomon (“peaceable”). God Himself had a special love for that child. For the second time in this chapter, Nathan was sent to the palace. This time he bore word of encouragement. God had given Solomon a second name, Jedidiah. the name “Jedidiah,” which means “beloved of the Lord,” declared that the sin of this couple was in the past, and the future looked bright.
The Lord further encouraged David by a decisive victory over the Ammonites. War at Rabbah had continued for a year or more. This lingering problem might have been God’s way of seeking to humble David. But after David’s confession of sin, miraculously Joab was able to inflict devastating blows, and victory was imminent (12:26-27). Joab called for David to bring troops and lead the final battle lest he (Joab) should take the city, and it be called after Joab’s name (12:28). Joab’s humility is remarkable for a man in his position.
In accordance with Joab’s wishes, David assembled his men and came to Rabbah (12:29). Victory came quickly with David taking a great abundance of spoil including the king’s crown of gold and precious jewels (12:30), which weighed approximately 92 pounds. The prisoners of war (probably the soldiers) were executed by means of saws, harrows, axes of iron, and incineration in brick-kilns (12:31; cf. I Chronicles 20:3). The harrows were sharp iron instruments used as threshing sledges. These extremely torturous deaths might have been implemented because of the brutality of the Ammonites (I Samuel 11:2; Amos 1:13).
From the narratives of the 12th chapter we learn three important lessons.
∙ First, it is easier to point a finger than to admit our failures. for nearly a year David lived his own guilt, unwilling to humble himself and confess it. But when he saw a similar transgression through Nathan’s parable, he was quick to condemn.
∙ Second, failure is not the end; it’s the beginning. the exposure of sin did not destroy the king, Instead, it motivated him to renew his relationship with God and begin a new chapter in his life (Prov. 24:16).
∙ Third, where sin abounds, grace can much more abound (Romans 5:20). David could have easily thought that God had given up on him and that His blessing would be removed. Yet God graciously withheld His hand of judgment on David himself (12:13), placed His blessing on a succeeding child (12:24-25), and provided victory over David’s enemies (12:29-30).
Dr. Robert G. Lee, long pastor of the Bellevue Baptist Church in Memphis, Tennessee, was indisputably one of the great preacher/orators of the 20th Century. He was the speaker on the Southern Baptist Convention’s "Baptist Hour" and thirteen of his messages delivered over that network were published by Broadman Press in 1950 under the title, "The Sinner’s Saviour." In the sermon, "Which Way are You Headed?" (based on John 3:36 and Matthew 7:13-14), he told this moving story:
"One pastor tells about a preacher who saw a nervous boy on the train. He was so obviously distressed that preacher introduced himself to him and asked if he could help. At first the young man refused to tell what was wrong. But then the story came. He had quarreled with his father. He had run away from home. Homesickness and remorse had overtaken him. Now he was returning home. He had written his mother: If it is all right for me to come home, tie a white rag on the limb of the pear tree in the front yard. I’ll see it as the train goes by. If it’s there, I’ll get off at the next station. If it isn’t there, I’ll keep on going, I don’t know where." Tot he preacher, the boy said: "We’re almost there now, and I’m afraid to look." The preacher told him to lean back and close his eyes. "I’ll look for you," he promised. And in a few minutes, he said: "Son, there’s a white rag on every limb of that tree!" And those white rags testified of the love and forgiveness in the father’s heart."
