2 Samuel 12:6
Because he has done this thing and has shown no pity, he must pay for the lamb four times over."
He must pay for the lamb four times over
This phrase reflects the principle of restitution found in the Mosaic Law, specifically in Exodus 22:1, which states that a thief must repay four sheep for a stolen sheep. The Hebrew word for "pay" is "shalem," which means to make whole or complete. This concept of restitution underscores the biblical principle of justice and restoration. In the context of 2 Samuel 12, Nathan the prophet is confronting King David with his sin against Uriah and Bathsheba, using a parable of a rich man who unjustly takes a poor man's lamb. The "four times over" repayment is a symbolic representation of the gravity of David's sin and the need for him to make amends. Historically, this reflects the ancient Near Eastern legal systems where restitution was a common practice to restore social harmony.

because he did such a thing
This phrase highlights the personal responsibility and accountability for one's actions. The Hebrew word for "thing" is "dabar," which can mean word, matter, or deed. In this context, it emphasizes the specific action that was taken, pointing to the deliberate and conscious nature of the sin. The phrase serves as a reminder that sin is not just a violation of divine law but a personal act that has real consequences. In the narrative, it underscores the seriousness of David's actions and the need for repentance and restitution.

and had no pity
The Hebrew word for "pity" is "chamal," which means to spare or have compassion. This phrase indicates a lack of empathy and compassion, which is a central theme in Nathan's rebuke of David. The absence of pity in David's actions towards Uriah and Bathsheba is contrasted with the expected behavior of a righteous king who should act with justice and mercy. This lack of compassion is a critical aspect of the sin, as it reflects a heart that is not aligned with God's character. In the broader biblical context, this serves as a warning against the hardness of heart and the importance of cultivating a spirit of compassion and mercy in our dealings with others.

Persons / Places / Events
1. David
The King of Israel who committed adultery with Bathsheba and orchestrated the death of her husband, Uriah. Nathan the prophet confronts him with a parable that leads to this verse.

2. Nathan
The prophet who delivers God's message to David, using a parable to reveal David's sin and prompt his repentance.

3. Bathsheba
The woman with whom David committed adultery. She was the wife of Uriah, whom David had killed.

4. Uriah the Hittite
Bathsheba's husband, a loyal soldier in David's army, whom David had killed to cover up his sin.

5. The Parable of the Rich Man and the Poor Man
Nathan tells David a account about a rich man who takes a poor man's only lamb, which leads to David's judgment in this verse.
Teaching Points
The Weight of Sin and Justice
Sin carries consequences, and God's justice requires restitution. David's judgment reflects the seriousness of his actions and the need for accountability.

The Role of Prophetic Confrontation
Nathan's boldness in confronting David shows the importance of speaking truth to power and the role of prophets in guiding leaders back to righteousness.

Repentance and Restoration
True repentance involves acknowledging wrongdoing and making amends. David's eventual repentance leads to his restoration, illustrating God's mercy.

The Impact of Sin on Others
David's sin affected many lives, including Uriah and Bathsheba. Our actions have ripple effects, impacting those around us.

God's Mercy and Forgiveness
Despite the severity of David's sin, God's willingness to forgive upon genuine repentance highlights His grace and mercy.
Bible Study Questions
1. How does the principle of restitution in 2 Samuel 12:6 reflect God's justice, and how can we apply this principle in our own lives when we wrong others?

2. In what ways can we be like Nathan, speaking truth to those in power or authority, and what qualities are necessary to do so effectively?

3. Reflect on a time when you experienced the consequences of your actions. How did you seek repentance and restoration, and what was the outcome?

4. How does understanding the ripple effect of sin influence your decisions and actions in daily life?

5. In light of David's account, how can we better appreciate and extend God's mercy and forgiveness to ourselves and others?
Connections to Other Scriptures
Exodus 22:1
This verse outlines the law of restitution, which requires a thief to repay fourfold for a stolen sheep, directly connecting to David's judgment in 2 Samuel 12:6.

Psalm 51
David's psalm of repentance, written after Nathan's confrontation, showing his acknowledgment of sin and plea for mercy.

Luke 19:8
Zacchaeus, upon meeting Jesus, promises to repay fourfold to anyone he has defrauded, reflecting the principle of restitution seen in David's judgment.
Awakened and AwedH. E. Stone.2 Samuel 12:1-14
David's FallG. T. Coster.2 Samuel 12:1-14
David's Great Sin, and God's Greater GraceJ. Clifford.2 Samuel 12:1-14
David's Sin and Nathan's ParableC. S. Robinson, D. D.2 Samuel 12:1-14
Definite Teaching as to SinH. O. Mackey.2 Samuel 12:1-14
Nathan as a True ProphetW. Smith, D. D.2 Samuel 12:1-14
Nathan Reproving DavidE. Harper, B. A.2 Samuel 12:1-14
Nathan Sent to DavidC. Merry.2 Samuel 12:1-14
Nathan the Parabolist2 Samuel 12:1-14
Nathan's ParableJ. Parker, D,D.2 Samuel 12:1-14
Of Sell-ExaminationE. M. Goulburn, D. D.2 Samuel 12:1-14
Preaching to the ConscienceAlexander Smellie.2 Samuel 12:1-14
Reproof by PortraitSunday Companion2 Samuel 12:1-14
Reproving Without OffendingH. Brooke, M. A.2 Samuel 12:1-14
The Force of Private AdmonitionJ. Trapp.2 Samuel 12:1-14
The Parable of NathanR. Moss, D. D.2 Samuel 12:1-14
The Blinding Influence of SinB. Dale 2 Samuel 12:5, 6
Unconscious Self-CondemnationG. Wood 2 Samuel 12:5-7
People
Ammonites, Bathsheba, David, Jedidiah, Joab, Milcom, Nathan, Saul, Solomon, Uriah, Urijah
Places
Jerusalem, Rabbah
Topics
Compassion, Ewe-lamb, Fourfold, Four-fold, Lamb, Pity, Repay, Restitution, Restore, Value
Dictionary of Bible Themes
2 Samuel 12:6

     5809   compassion, human
     6691   mercy, human

2 Samuel 12:1-7

     7786   shepherd, king and leader

2 Samuel 12:1-10

     5438   parables
     5503   rich, the
     6126   condemnation, human

2 Samuel 12:1-12

     1431   prophecy, OT methods
     5817   conspiracies

2 Samuel 12:1-13

     8479   self-examination, examples

2 Samuel 12:1-14

     6650   finding

2 Samuel 12:4-6

     5264   compensation

2 Samuel 12:5-6

     5492   restitution
     6242   adultery

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 Scripture

Thou 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

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