2 Samuel 12:22, 23
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…
This part of the narrative introduces us to a spectacle which, in its main features, is common enough. A child sickening and dying, a parent striving with God in prayer and fasting for its life, but striving in vain. But there are peculiar circumstances here which give the scene a special interest.
I. THE CHILD'S FATAL SICKNESS.
1. The cause of it. The sufferings and deaths of little children are painful to witness, and awaken many questionings. Why should these innocent lambs suffer? Why should the sinless die? To which we may reply, Why should they not, seeing that to them death is an escape from a world of sin and misery, with its awful possibilities of evil, into the world of perfect and eternal purity, safety, and bliss? Resides, he who gave life may take it at his pleasure. Holy Scripture throws some further light upon the mystery. It teaches us in general, that, death came into the world through sin. Children die because they belong to a sinful, dying race. Their deaths are part of the penalty of the sins of men. In them the innocent suffer for the guilty, because of their guilt, and to promote their deliverance from sin. Amongst the forces at work to promote repentance and holiness, not the least powerful are the deaths of little children. God thus finds a way to the hearts of parents and their surviving children. In the case of David we have express Divine explanation of the death of the babe (ver. 14). It was inflicted on account of the sin to which it owed its existence, and to vindicate the justice of God as against the blasphemies of his enemies. And not unfrequently now the child's death is the direct consequence and penalty of the sins of its father or mother. But in such cases, as in David's, love is revealed as well as righteousness. "The Lord struck" David's child, not only to show his displeasure at David's sin, but to deepen his penitence, and promote his godliness and holiness.
2. Its effect on David. It might have seemed probable that, when the babe was taken ill, the father, while not actually desiring its death, would at least not have been much grieved at the prospect of it. For it was a child of shame, and as long as it lived would be a perpetual reminder of the dreadful past, and would keep alive the memory of it in the court and nation. And it is a striking proof of the tenderness and strength of the monarch's affections that the prospect of the death of his little boy was so distressing to him. Partly, however, his intense longing that the child's life should be spared sprang probably from the feeling that this would be a fresh assurance to him that his sins were forgiven. In his distress he resorted to prayer for the child's restoration. How could he do this, seeing Nathan had expressly told him that it should certainly die? It seems that Divine announcements of punishments were not regarded as irrevocable, however positive their terms. Compare the eases of Hezekiah (2 Kings 20:1-6) and of Nineveh (Jonah 3:4-10). So David said, "Who can tell whether God will be gracious to me, that the child may live?" and he persevered in prayer and fasting and self-humiliation until the death of the child extinguished all hope. He "went in" to a retired part of his palace, and east himself on the ground, beseeching God for the child, and fasting (ver. 16); and in these exercises he continued day and night, until on the seventh day the child died (ver. 18). Doubtless, during that period of solitary communion with God, not only (lid he pray for the child's life, but reflected much on his sins, indulged anew his peuitential grief, prayed for forgiveness and a cleansed heart, surrendered himself and his babe to the Divine will, sought strength to endure whatever might be before him, and grace to derive lasting profit from all that he was passing through, whatever the issue might be. In all which we do well to take him as an example.
II. THE CHILD'S DEATH. The prayers offered for the restoration of the child were sincere, importunate, persevering; but they were offered in vain. "The child died." Yet not in vain. No. true. prayer is in vain. It brings blessing to him who offers it greater than that which is denied to him. God gives "more than we ask," better than we ask. The effect of his child's death on David astonished his servants. He "arose from the earth, and washed, and anointed himself, and changed his apparel, and came into the house of the Lord, and worshipped," etc. (ver. 20).
1. He laid aside all signs of mourning.
2. He went into the holy tent, and worshipped. His worship would now be of a different character from that which he had offered in his own privacy. No longer entreaties for the life of the child, but expressions of submission to the will of God at length made plain; acknowledgment of God's righteousness and loving kindness in what he had done; prayers for support and consolation and sanctifying grace, for himself and the sorrowing mother, and that God would, through this painful stroke, glorify his own Name.
3. He explained and justified his conduct to his astonished servants. They expressed their perplexity. He explains by reminding them of the utter uselessness of further fasting and weeping. The dead cannot be recalled to life. The living will go to the dead; the dead will not come back to the living. It is true that this consideration has often a terrible effect in increasing the anguish of bereavement. It adds despair to sorrow. The feeling that it is impossible to recall the departed; that no more will the loved one be seen, or heard, or embraced; that the rest of life must be spent without the society that was so dear and seemed so essential to happiness, is overpowering. Nevertheless, the sense of the unalterableness of the fact, and the utter uselessness of prolonged sorrow, has ultimately a calming effect. Men come at length to reconcile themselves to the unchangeable. But there is greater peace and consolation in the truth that the unchangeable is the expression of the will of the infinitely Wise and Good. Believing this, we reconcile our minds, not to a mere hard, stern fact, but to the will of our Father in heaven, who loves us, and pains us because he loves us. The second expression employed by David in reference to the impossibility of regaining his child is worthy of notice. "He shall not return to me." It reminds us that when our friends are dead all opportunity, not only of enjoying their presence and society, but of benefiting them, and otherwise doing our duty to them, is gone. A cause for regret and penitential sorrow if we have failed in our duty to them; and a reason for greater care in doing our duty to those that remain, and for seeking their forgiveness while we may for any wrong we have done to them. There is consolation, too, in reference to those who have been taken from us, that they cannot return, when we have good assurance that they are in heaven. We cannot wish them to return from heaven to earth. We thank God for their complete deliverance from sin and sorrow, and all liability to those evils.
4. He expressed his own expectations as to the future. "I shall go to him" (ver. 23). Whither? To the grave? to Sheol (equivalent to Hades)? or to heaven? The precise thought of David in these words is hardly ascertainable. He may have intended to say only that he must join the child in the region of death. Probably, however, he expressed a hope of conscious reunion in the future world; and the Christian, taking up the words, can express by them a fuller and more confident hope of rejoining his little children and Christian relatives and friends in a state of blessedness than was possible to Old Testament believers, though glimpses of the glorious future were at times enjoyed by them. "Not lost, but gone before" is a thought that is daily comforting thousands. And it is felt how much better it is that the desire for reunion should be fulfilled yonder rather than here - that we should go to our departed friends into that world of perfection and joy, not they come back to us into this world of imperfection and trouble. Only let us take care so to live that such hopes may be reasonable. Think how terrible the thought, "I shall go to him," as cherished by one impenitent sinner in respect to another who has gone to his doom! How dreadful the reunions hereafter of those who have lived together in ungodliness and sin here, and encouraged and helped each other in the practice of them! Better to have died in infancy! Better not to have been born! - G.W.
Parallel VersesKJV: 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?