Then David said to Nathan, "I have sinned against the LORD." "The LORD has taken away your sin," Nathan replied. "You will not die. Then David said to NathanThis phrase marks a pivotal moment in the narrative. David, the king of Israel, is confronted by the prophet Nathan. The Hebrew root for "said" is אָמַר (amar), which often implies a declaration or confession. This is significant as it shows David's immediate response to Nathan's rebuke. In the historical context, prophets like Nathan were God's mouthpieces, and their words carried divine authority. David's willingness to listen and respond to Nathan highlights his recognition of Nathan's role and the gravity of his own actions. I have sinned The Hebrew word for "sinned" is חָטָא (chata), which means to miss the mark or to err. This confession is crucial as it demonstrates David's acknowledgment of his moral failure. In the scriptural context, sin is not just a personal failing but a transgression against God's law. David's admission is a model of repentance, showing that even a king is not above God's commandments. This moment is a turning point, emphasizing the importance of humility and the need for repentance in the life of a believer. against the LORD The phrase underscores the ultimate nature of sin as an offense against God Himself. The Hebrew name for "LORD" here is יְהוָה (Yahweh), the covenant name of God, which signifies His eternal and unchanging nature. By acknowledging his sin against Yahweh, David recognizes the breach in his relationship with God. This highlights the biblical principle that all sin, regardless of its human impact, is fundamentally a violation of divine holiness and order. And Nathan replied Nathan's response is immediate and authoritative. The Hebrew root for "replied" is אָמַר (amar), the same as used earlier for "said," indicating a direct and clear communication. Nathan's role as a prophet is to convey God's message, and his reply carries the weight of divine judgment and mercy. This interaction between David and Nathan is a powerful example of the prophetic office in Israel, serving as both a voice of correction and a channel of God's grace. The LORD has taken away your sin The phrase "taken away" comes from the Hebrew נָשָׂא (nasa), meaning to lift, bear, or carry away. This conveys the idea of God removing the burden of sin from David. It is a profound expression of divine forgiveness, illustrating God's willingness to restore those who genuinely repent. In the broader biblical narrative, this foreshadows the ultimate atonement through Christ, who bears the sins of the world. you will not die This assurance of life is significant in the context of the Old Testament, where the penalty for sin, especially such grievous sin as David's, was often death. The Hebrew word for "die" is מוּת (muth), which signifies physical death. Nathan's declaration reveals God's mercy and grace, sparing David from the immediate consequence of his sin. This reflects the biblical theme of God's justice tempered by His mercy, offering hope and redemption to those who turn back to Him. Persons / Places / Events 1. DavidThe King of Israel who committed adultery with Bathsheba and orchestrated the death of her husband, Uriah. In this verse, he acknowledges his sin. 2. NathanA prophet sent by God to confront David about his sin. He delivers God's message of both judgment and mercy. 3. The LORDThe covenant God of Israel, who is both just and merciful. He forgives David's sin but also enacts consequences. 4. Sin and RepentanceThe central theme of this passage, highlighting the gravity of sin and the necessity of repentance. 5. Divine ForgivenessThe act of God removing David's sin, demonstrating His grace and mercy. Teaching Points The Seriousness of SinSin is a grave offense against God, requiring acknowledgment and repentance. The Role of Prophetic ConfrontationGod often uses others to bring us to awareness of our sin. We should be open to correction and guidance. The Nature of True RepentanceGenuine repentance involves acknowledging sin without excuses and turning back to God. God’s Mercy and ForgivenessGod’s forgiveness is available to all who truly repent, demonstrating His boundless grace. Consequences of SinWhile God forgives, there may still be earthly consequences for our actions, as seen in David's life. Bible Study Questions 1. How does David's response to Nathan's confrontation model true repentance, and how can we apply this in our own lives? 2. In what ways does Nathan's role as a prophet challenge us to be accountable to one another within the Christian community? 3. How does the assurance of God's forgiveness in 2 Samuel 12:13 encourage us to confess our sins, as seen in 1 John 1:9? 4. What are some potential consequences of sin that we might face even after receiving God's forgiveness, and how should we respond to them? 5. How can the account of David and Nathan inspire us to seek God's mercy and grace in our daily walk with Him? Connections to Other Scriptures Psalm 51David's psalm of repentance, traditionally linked to this event, where he pleads for mercy and cleansing. 1 John 1:9This New Testament verse echoes the theme of confession and forgiveness, emphasizing God's faithfulness to forgive. Romans 3:23-24These verses discuss the universality of sin and the justification freely given through grace, paralleling David's experience of sin and forgiveness. Proverbs 28:13This proverb highlights the importance of confessing and renouncing sin to receive mercy, similar to David's confession. Confession and Pardon | G. Wood | 2 Samuel 12:13 | Conviction of Sin and Recovery | R. Halley, D. D. | 2 Samuel 12:13 | David and Nathan | Alexander Maclaren | 2 Samuel 12:13 | David Forgiven; a Source of Comfort to Sinners | A. J. Wolff, D. D. | 2 Samuel 12:13 | David's Fall and Recovery | W. W. Champneys, M. A. | 2 Samuel 12:13 | God and the Sinner | H. Townsend. | 2 Samuel 12:13 | On Repentance | B. W. Evans, B. D. | 2 Samuel 12:13 | The Acknowledgment of Sin | B. Dale | 2 Samuel 12:13 | The Effect of Pardon | E. Monro. | 2 Samuel 12:13 | The Forgiveness of Sin | B. Dale | 2 Samuel 12:13 | The Repentance of David | A. P. Stanley, M. A. | 2 Samuel 12:13 | Awakened and Awed | H. E. Stone. | 2 Samuel 12:1-14 | David's Fall | G. T. Coster. | 2 Samuel 12:1-14 | David's Great Sin, and God's Greater Grace | J. Clifford. | 2 Samuel 12:1-14 | David's Sin and Nathan's Parable | C. S. Robinson, D. D. | 2 Samuel 12:1-14 | Definite Teaching as to Sin | H. O. Mackey. | 2 Samuel 12:1-14 | Nathan as a True Prophet | W. Smith, D. D. | 2 Samuel 12:1-14 | Nathan Reproving David | E. Harper, B. A. | 2 Samuel 12:1-14 | Nathan Sent to David | C. Merry. | 2 Samuel 12:1-14 | Nathan the Parabolist | | 2 Samuel 12:1-14 | Nathan's Parable | J. Parker, D,D. | 2 Samuel 12:1-14 | Of Sell-Examination | E. M. Goulburn, D. D. | 2 Samuel 12:1-14 | Preaching to the Conscience | Alexander Smellie. | 2 Samuel 12:1-14 | Reproof by Portrait | Sunday Companion | 2 Samuel 12:1-14 | Reproving Without Offending | H. Brooke, M. A. | 2 Samuel 12:1-14 | The Force of Private Admonition | J. Trapp. | 2 Samuel 12:1-14 | The Parable of Nathan | R. Moss, D. D. | 2 Samuel 12:1-14 |
People Ammonites, Bathsheba, David, Jedidiah, Joab, Milcom, Nathan, Saul, Solomon, Uriah, UrijahPlaces Jerusalem, RabbahTopics Caused, David, Death, Die, Nathan, Pass, Replied, Sin, SinnedDictionary of Bible Themes 2 Samuel 12:13 1320 God, as Saviour 5888 inferiority 6028 sin, deliverance from 6029 sin, forgiveness 6632 conviction 6750 sin-bearer 8330 receptiveness 2 Samuel 12:1-13 8479 self-examination, examples 2 Samuel 12:1-14 6650 finding 2 Samuel 12:7-14 7773 prophets, role 2 Samuel 12:9-13 5040 murder 2 Samuel 12:11-13 6237 sexual sin, nature of 2 Samuel 12:13-14 5568 suffering, causes 5800 blasphemy 6734 repentance, importance 6740 returning to God 2 Samuel 12:13-17 6227 regret 2 Samuel 12:13-23 5088 David, character 2 Samuel 12:13-25 5652 babies Library David and Nathan 'And David said unto Nathan, I have sinned against the Lord. And Nathan said unto David, The Lord also hath put away thy sin.'--2 SAMUEL xii. 13. We ought to be very thankful that Scripture never conceals the faults of its noblest men. High among the highest of them stands the poet- king. Whoever, for nearly three thousand years, has wished to express the emotions of trust in God, longing after purity, aspiration, and rapture of devotion, has found that his words have been before him. And this man … Alexander Maclaren—Expositions of Holy ScriptureThou Art the Man 'And David said to Nathan, As the Lord liveth, the man that hath done this thing shall surely die; because he did this thing, and because he had no pity. And Nathan said to David, Thou art the man.'--2 SAMUEL xii. 5-7. Nathan's apologue, so tenderly beautiful, takes the poet-king on the most susceptible side of his character. All his history shows him as a man of wonderfully sweet, chivalrous, generous, swiftly compassionate nature. And so, when he hears the story of a mean, heartless selfishness, … Alexander Maclaren—Expositions of Holy Scripture Letter vi. In My Last Two Letters I have Given the State of the Argument as It... My dear friend, In my last two Letters I have given the state of the argument as it would stand between a Christian, thinking as I do, and a serious well-disposed Deist. I will now endeavour to state the argument, as between the former and the advocates for the popular belief,--such of them, I mean, as are competent to deliver a dispassionate judgment in the cause. And again, more particularly, I mean the learned and reflecting part of them, who are influenced to the retention of the prevailing … Samuel Taylor Coleridge—Confessions of an Inquiring Spirit etc The Blessings of Noah Upon Shem and Japheth. (Gen. Ix. 18-27. ) Ver. 20. "And Noah began and became an husbandman, and planted vineyards."--This does not imply that Noah was the first who began to till the ground, and, more especially, to cultivate the vine; for Cain, too, was a tiller of the ground, Gen. iv. 2. The sense rather is, that Noah, after the flood, again took up this calling. Moreover, the remark has not an independent import; it serves only to prepare the way for the communication of the subsequent account of Noah's drunkenness. By this remark, … Ernst Wilhelm Hengstenberg—Christology of the Old Testament Cleansing. As there are conditions requiring to be complied with in order to the obtaining of salvation, before one can be justified, e. g., conviction of sin, repentance, faith; so there are conditions for full salvation, for being "filled with the Holy Ghost." Conviction of our need is one, conviction of the existence of the blessing is another; but these have been already dealt with. "Cleansing" is another; before one can be filled with the Holy Ghost, one's heart must be "cleansed." "Giving them the Holy … John MacNeil—The Spirit-Filled Life That the Ruler Should not Set his Heart on Pleasing Men, and yet Should Give Heed to what Ought to Please Them. Meanwhile it is also necessary for the ruler to keep wary watch, lest the lust of pleasing men assail him; lest, when he studiously penetrates the things that are within, and providently supplies the things that are without, he seek to be beloved of those that are under him more than truth; lest, while, supported by his good deeds, he seems not to belong to the world, self-love estrange him from his Maker. For he is the Redeemer's enemy who through the good works which he does covets being loved … Leo the Great—Writings of Leo the Great The Unchangeableness of God The next attribute is God's unchangeableness. I am Jehovah, I change not.' Mal 3:3. I. God is unchangeable in his nature. II. In his decree. I. Unchangeable in his nature. 1. There is no eclipse of his brightness. 2. No period put to his being. [1] No eclipse of his brightness. His essence shines with a fixed lustre. With whom is no variableness, neither shadow of turning.' James 1:17. Thou art the same.' Psa 102:27. All created things are full of vicissitudes. Princes and emperors are subject to … Thomas Watson—A Body of Divinity How the Poor and the Rich Should be Admonished. (Admonition 3.) Differently to be admonished are the poor and the rich: for to the former we ought to offer the solace of comfort against tribulation, but in the latter to induce fear as against elation. For to the poor one it is said by the Lord through the prophet, Fear not, for thou shalt not be confounded (Isai. liv. 4). And not long after, soothing her, He says, O thou poor little one, tossed with tempest (Ibid. 11). And again He comforts her, saying, I have chosen thee in the furnace of … Leo the Great—Writings of Leo the Great Of Antichrist, and his Ruin: and of the Slaying the Witnesses. BY JOHN BUNYAN PREFATORY REMARKS BY THE EDITOR This important treatise was prepared for the press, and left by the author, at his decease, to the care of his surviving friend for publication. It first appeared in a collection of his works in folio, 1692; and although a subject of universal interest; most admirably elucidated; no edition has been published in a separate form. Antichrist has agitated the Christian world from the earliest ages; and his craft has been to mislead the thoughtless, by … John Bunyan—The Works of John Bunyan Volumes 1-3 Thirdly, for Thy Actions. 1. Do no evil, though thou mightest; for God will not suffer the least sin, without bitter repentance, to escape unpunished. Leave not undone any good that thou canst. But do nothing without a calling, nor anything in thy calling, till thou hast first taken counsel at God's word (1 Sam. xxx. 8) of its lawfulness, and pray for his blessings upon thy endeavour; and then do it in the name of God, with cheerfulness of heart, committing the success to him, in whose power it is to bless with his grace … Lewis Bayly—The Practice of Piety The Preparatory Service; Sometimes Called the Confessional Service. In our examination of the nature and meaning of the Lord's Supper, we have found that it is indeed a most important and holy Sacrament. It is in fact the most sacred of all the ordinances of the Church on earth. There is nothing beyond it--nothing so heavenly, on this side heaven, as this Feast. Nowhere else does the believer approach so near to heaven as when he stands or kneels, as a communicant at this altar, the Holy of Holies in the Church of Christ. What a solemn act! To approach this altar, … G. H. Gerberding—The Way of Salvation in the Lutheran Church The Right Understanding of the Law Thou shalt have no other Gods before me.' Exod 20: 3. Before I come to the commandments, I shall answer questions, and lay down rules respecting the moral law. What is the difference between the moral laud and the gospel? (1) The law requires that we worship God as our Creator; the gospel, that we worship him in and through Christ. God in Christ is propitious; out of him we may see God's power, justice, and holiness: in him we see his mercy displayed. (2) The moral law requires obedience, but gives … Thomas Watson—The Ten Commandments The Sixth Commandment Thou shalt not kill.' Exod 20: 13. In this commandment is a sin forbidden, which is murder, Thou shalt not kill,' and a duty implied, which is, to preserve our own life, and the life of others. The sin forbidden is murder: Thou shalt not kill.' Here two things are to be understood, the not injuring another, nor ourselves. I. The not injuring another. [1] We must not injure another in his name. A good name is a precious balsam.' It is a great cruelty to murder a man in his name. We injure others in … Thomas Watson—The Ten Commandments The Eighth Commandment Thou shalt not steal.' Exod 20: 15. AS the holiness of God sets him against uncleanness, in the command Thou shalt not commit adultery;' so the justice of God sets him against rapine and robbery, in the command, Thou shalt not steal.' The thing forbidden in this commandment, is meddling with another man's property. The civil lawyers define furtum, stealth or theft to be the laying hands unjustly on that which is another's;' the invading another's right. I. The causes of theft. [1] The internal causes … Thomas Watson—The Ten Commandments Samuel Alike from the literary and the historical point of view, the book[1] of Samuel stands midway between the book of Judges and the book of Kings. As we have already seen, the Deuteronomic book of Judges in all probability ran into Samuel and ended in ch. xii.; while the story of David, begun in Samuel, embraces the first two chapters of the first book of Kings. The book of Samuel is not very happily named, as much of it is devoted to Saul and the greater part to David; yet it is not altogether inappropriate, … John Edgar McFadyen—Introduction to the Old Testament Links 2 Samuel 12:13 NIV2 Samuel 12:13 NLT2 Samuel 12:13 ESV2 Samuel 12:13 NASB2 Samuel 12:13 KJV
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