At least a year passed, during which time David covered his sins. He became weak and sick physically (1 Cor. 11:28ff). He lost his joy; he lost his power; he lost his witness and testimony. God gave David plenty of time to make things right but he persisted in hiding his sins. Had he come to the Lord on his own, in sincere repentance, things might have been different. Finally, God sent Nathan, not with a message of blessing as he had in chapter seven, but with a message of conviction.

OUTLINE OF THE CHAPTER:

I. NATHAN'S PARABLE OF THE EWE LAMB - (1-6)

II. NATHAN PRONOUNCES JUDGMENT ON DAVID - (7-14)

III. DAVID FASTS AND PRAYS FOR THE LIFE OF THE CHILD - (15-23)

IV. THE BIRTH OF SOLOMON - (24,25)

V. DAVID SUBDUES THE AMMONITES - (26-31)

 

I. NATHAN'S PARABLE OF THE EWE LAMB - (1-6)

Nathan, the prophet, is first mentioned in chapter (7:2). As we pointed out in that lesson, with the rise of Israel's national life under God's anointed kings, we see the beginning of the ministries of the prophets. The prophets were God's spokesmen to the nation Israel. The kings were not given this ministry, lest there be a 'conflict of interest'. Note that this passage is not duplicated in (1 Chron).

Nathan speaks a parable to David, a very pointed one at that. A parable is a comparison; similitude; specifically, a short fictitious narrative of a possible event in life or nature, from which a moral is drawn.

The purpose and representative figures are obvious in the story. The traveler represents David's lustful desires and sin.

David was obviously very accessible to Nathan. David is inflamed with righteous indignation. He is bathed in self-righteousness and hypocrisy which leads the king to make a hasty judgment upon the villain of the story "... the man that hath done this thing shall surely die." Now the theft of a lamb was not punishable by death according to the Old Testament Law. David's second pronouncement was biblical "...he shall restore fourfold" (Ex. 22:1; Lk. 19:8) but the first was merely his opinion. It is a good thing that man is not the ultimate judge of mankind, for God is far more merciful than any man is capable of being. Check out (Prov. 6:29-31)!

However, the sins of David, adultery and murder, were punishable by death (Lev. 18:20; Deut. 22:22; Num. 35:16). There was no Old Testament sacrifice or atonement for these sins. See (Psa. 51:16,17).

II. NATHAN PRONOUNCES JUDGMENT ON DAVID - (7-14)

"Thou art the man." David recognizes instantly that he is the man. No defense, rebuttal and no excuses are offered ... guilty. "...Thou hast killed Uriah ... and hast slain him with the sword." Although David doesn't swing the sword or "pull the trigger," he's designated by God "I shall go to him." The question is often asked, "Where do little children go when they die?" David's statement does not mean that he will be thrown in the same hole at the time of his death, any more than when David says "he shall not return to me" he means that he promises not to exhume the corpse at some future time. David is talking about life after death and the assurance of the salvation of the little child. See (Rom 4:15; 5:13; 7:8,9) for further details.

David has prayed for healing and has been denied his request, yet he exhibits the proper attitude a man should have when God says, "No."

 

IV. THE BIRTH OF SOLOMON - (24,25)

In God's chastisement of David, the Lord still loved him. The Lord took one child away and turns right around and gives him another. How oft the story has been repeated. Solomon was no ordinary boy, the scriptures say, "the Lord loved him." Solomon was destined for great things. He was used of God to pen the books of Proverbs, Ecclesiastes and Song of Solomon, each book very unique in content and lesson. The name Solomon is from the Hebrew word "shalom" meaning "peace" or "peaceful." The Lord himself puts a name upon the boy, Jedidiah, meaning "beloved of the Lord." Solomon joins a select few Bible characters named by the Lord himself, Isaac, Jesus, John the Baptist, etc.

 

V. DAVID SUBDUES THE AMMONITES - (26-31)

Chapter Ten concerned itself about earlier dealings with the Ammonites. Like the Moabites and the Philistines, the Ammonites were constant enemies of the nation Israel.

'Rabbah' was the capital city of Ammon. It was the city at which Uriah was killed (2 Sam. 11:1,17).

While David is home tending to the family problems he has created, Joab is out on the battlefield doing David's job. Joab exercises a keen sense of wisdom at this point. He senses that the people are noticing the absence of their king. Loyalties were quickly changing from David to Joab, and Joab did not want to be caught as the "monkey in the middle." He requests David's presence for the final siege of Rabbah so that David will be identified with the victory. The leader must be active in the battle or he loses his leadership influence and eventually his leadership capabilities.

At first glance one might see some very inhumane treatment of the Ammonites "...put them under saws," etc. Did David execute these people? (2 Sam. 8:2) shows us that David was capable of such action. On the other hand, the idea of enslavement would not violate the text. Yet, remember the command was to eliminate these enemies, as in (Josh. 6:17,21; 1 Sam. 15:3).