2 Samuel 12:1-14 And the LORD sent Nathan to David. And he came to him, and said to him, There were two men in one city; the one rich… When Alexander, King of Macedon, and one of the few conquerors of the world, had his portrait taken, it is said, he sat with his face resting on his fingers, as though he were in a profound reverie, but really that he might hide from the observer's vision an unsightly sear. Our Bible always keeps the sitter's finger off the scars. It paints the full face with flawless detail — beauty and blotches, saintliness and scare, all, and in all. But, after all, is it not a true human instinct and a healthy canon of art that puts the finger on the scars of the face? Why perpetuate the: memorials of deformity? What need to recite the repulsive story of human wrongdoing? Is it not far saner, as our Emerson maintains, to sing the glories of the good, and sink the bad; to chant the praises of virtue, and cover vice with the mantle of concealment? Why should the artist dip his brush in undiluted ugliness, when so many pictures of finished beauty invite his skill? Surely it is no sign of force of intellect or kindliness of spirit to explore the warts on a lace radiant with beneficent expression! Besides, may you not multiply iniquity by exhibiting it, palliate wrong by disclosing its riotous growths in men of exceptional holiness, and weaken the yielding spirit in combat with temptation by supplying excuses for self-indulgent failure, and elastic resistance to desired defeat? All that depends first, upon the spirit in which the biographer conceives and carries out his design; and next, and mainly, upon the purpose which dominates every part of his painting. You may tell a man's faults for the mean end of gratifying a prurient and debased curiosity; or to palliate and excuse a biting sense of personal wrong-doing; or to compel a low and despairing view of human life; or to give food to a jaundiced and self-condemned egotism that cannot sit still in the presence of greatness, but must, perforce, pelt it with any discoverable stones, picked up with facile fingers out of any mud, by that envy which finds such hospitable entertainment in most of our minds. But the Hebrew historian's account of David's great sin is at once lifted far away, and beyond the touch of all such criticism, by the strenuous and insistent moral purpose of the writer, by his clear consciousness that he is narrating a part of the real, though sad, history of the Kingdom of God; and so forcing a series of foul and atrocious crimes into the ranks of the preachers of righteousness, the beneficent angels of warning and rebuke, hope and courage; the trumpet-tongued heralds of human repentance and Divine forgiveness, perfected and crowned by merciful renewal and enlargment of soul. (1) It has set in the irrefutable logic of facts the truth, that increasing and incredible mischiefs follow the violation of the laws of social purity, in monarch as well as subject, in the high-placed as well as the lowly, in the children of genius and of goodness as well as in the offspring of sensualists and vice. (2) It has proclaimed that woman is not a satanic bait for man's soul, but a minister to his purity and happiness, and that the saintliest men imperil their slowly built integrity, and fling into the depths of the sea the precious jewel of their character, if they fail to maintain an exalted conception of woman as woman, and to pay to her individual soul the homage of a genuine reverence and an inflexible justice. (3) In the lengthened tale of the consequences of this trespass, and the series of awful tragedies crowded into David's life from this fatal hour, it has revealed the essential falseness of the polygamous basis of family life, repeated the Divine decree that true marriage is of soul with soul, and not of flesh with flesh, and that disaster sooner or later must come to the home and the State of the people who fly in the face of that eternal rule. (4) It is also a pathetic and powerful enforcement of the law discovered in the dawn of the world's life; that it is "impossible to hush up a solitary lapse." Sin finds us out, if only by dragging other sins in its train. David adds lying to lust; treachery to lying; and murder to all, and at the last, is all but drowned in the swine's trough of sensualism and iniquity. (5) But the principal message of this chapter m the life of Israel's greatest hero is that David's great sin is met and mastered by God's greater grace. "Where sin abounded, grace much more abounds." But after the best is said that can be said for these fruitful issues, effected by the dews and rains and sunshine of redemption, from such sorry seed by a wonder-working God, still the sin itself is so bad, so heinous, so despicable and aggravated, that it will not bear telling with any sort of patience and ordinary self-control. It makes one's blood boil that a man such as he, so strong and self-disciplined in his youth, heroic and magnanimous in his manhood, fervid and original in his love and worship of the Eternal; wide in his culture, and clear in his vision — that he, David, the poet, the prophet, the patriot, the soldier-king, the saint, at fifty, or maybe at fifty-eight years of age, should slip back into such foul mire, and bedabble and bedraggle his soul through such diabolical vices! It fairly takes one's breath away! Why! he breaks nearly all the commands of God at once! He, a man and a father, forgets his duty to himself as a ruler, and permits the furious steeds of passion to ride rough-shod over all the sanctities of the home! He, a king, commits treason against a subject he is bound to protect! He, a soldier, once so sensitive that he would not touch the skirt of the king with his sword, pens a letter that takes the life of one of his most chivalrous comrades! He, the shepherd and leader of his people, lifted out of the sheepfold to the throne, to guide God's flock, plunges headlong into the lowest of villanies! Oh! "how are the mighty fallen!" "Let him that thinketh he standeth take heed lest he fall." Undisturbed prosperity for a score years has relaxed the king's vigilance, shrivelled and shrunk his moral fibre, lulled his conscience to sleep, enervated his dedicated and disciplined will. "He has had no changes," and so has forgotten God and his vocation. Ease has made him effeminate. Luxury has generated idleness, for even now he is exposing himself to temptation by "tarrying at Jerusalem," when he should be at the "wars." Reiterated excuses for slight neglects of duty, and satisfaction with a withered ideal, have prepared for this awful catastrophe. It is not well for any of us to escape difficulty, combat, and criticism. We must not forget the perils of advancing years. Age has its dangers not less than youth. Necessity is a better servant to virtue than we usually imagine. Few of us can resist the seductions of ease and affluence, or conquer the fearful temptations born of having "nothing to do." A man should bear the yoke in his youth, and if he is wise he will not be in a hurry to put it off, but will die under its tightening grip. The true soldier aims to be faithful unto death. Age is no dispensation from watchfulness, and length of years no guarantee of safety. The oldest of us must watch and pray, lest we blunt the spiritual sensibility, become the prey of vulgar ambitions, and allow the cleansing fires of self-risking enthusiasms to die down and die out. If David falls after half-a-century's experience of God's mercy, who is safe? But sad as all this is — and we make no apology whatever for David's sin; he does not; Nathan does not; the most distressing and deadly feature of these revolting transgressions is not the plot to murder; the cold-blooded treachery; the gross lust; black and hideous as they are, but his callosity, his hardness of heart, his seeming supercilious consciousness of no sin. Think of it. For a whole year the guilty monarch lives on and on, face to face with the memorials of his sin; remorse mostly asleep; dull torpor occupying the contested throne of his heart: his bruised soul unrelieved by the throes of a genuine repentance and a full confession. Surely the heart is deceitful above all things, and capable of desperate wickedness, and inexpungable stolidity! Who call: know it! Its self-delusions are unsearchable, and its devious diabolical ways past finding out! But David's superficial apathy and coveted hardness cannot last, God will not let it. He will bring the evil to the light, and pierce the sinner's soul through and through with the two-edged sword of many sorrows, that He may east out the deadly iniquity. The king's secret crime leaks out. That much decried Minister of Justice, "Gossip," passes along the bazaars, and on to the palace, and to the schools of the seers, until it startles and shocks the soul of the young prophet of God, Nathan. He cannot rest, The bitter tidings till hint with sorrow. The burden of the Lord is upon him. God's anointed must be rebuked, and his fearful doom declared. There can be no paltering with evil because it is done by a king, no truckling to wrongdoing because he who commits it has the power of life and death, no veiling a monstrous iniquity from sight because it is committed by one of exalted place and of exalted character. God and His prophets are no respectors of persons. They witness for stern justice and for rigid and inflexible law; and the higher the rank of the sinner the more urgent the swift exposure of his sin. Strange brain-book this of ours! It seems as though we wrote a page in our life, and then the wind of circumstance rose high and blew it over, and hid it from our sight, never again to be read by us or ours; but God comes by His prophet, His Nathan, His "gift" of Revelation, and His strong fingers open the sealed leaves and turn them back, and the blotted register is held before our startled eyes, and we are compelled to look Straight on what we have written, until it seems as though the flashing light of God would burn it into our souls, and make us feel the horrible meanness and bald baseness of our low lives. That penitence was no cheap and easy lip-cry, "God be merciful to me a sinner." It was the agony of all inexorably tortured soul; incensed against himself as one who had nourished a serpent in his heart, only that it might discharge its full venom upon him. Bitterly he cries and sobs out his grief, writhes and groans under the intolerable pressure of his sin, reels and staggers from the successive shocks of his anguish, his very bones wasting away amidst his moaning, his life-juices drying up through the burning fevers of ms soul, his days wretched, his nights sleepless, his prayer one moan; O wretched man that I am, who shall deliver me from the body of this sill and death. God creates such penitence for sin by Revelation. Sin does not of itself generate repentance. It warps the judgment, hardens the heart, distorts the vision, shrivels the will, slays the man. It is not in sin to cure itself. Nor will penalties redeem and restore. Punishments do not of themselves beget soul-agony for sin as sin — for sins of the thought and the imagination, the will and the affections. George Eliot says in "Daniel Deronda": "Lives are enlarged in different ways. I daresay some would never get their, eyes opened if it were not for a violent shock from the consequences of their own actions." Thank God that does happen sometimes, but human story tells us they are extremely few who are chastened and enriched merely by suffering the penalties of their own wrongdoing. Such issues beget despair, and lead a Judas to suicide; but alone, they rarely, if ever, lead to life. They may accumulate self-reproach, discover the blundering stupidity of all sin, sour and embitter the temper, and crush and grind the man to powder; but it is God in His prophets Who begets a divinely cleansing repentance, a fierce and pure hatred of wrong as wrong, and a renewed dedication to goodness and righteousness. It always takes a gospel to make a penitent. "God was in Christ, reconciling the world unto Himself, not imputing unto men their trespasses." The vision of Divine love breaks the hardest heart. The infinite pathos of the Cross touches the spirit with softer power for contrition and for comfort than the song of the angels at Bethlehem. God quickens and enlarges a thorough repentance with His free and instant forgiveness, and crowns it with swift peace, soul enlargement, and hallowed progress. "A broken and a contrite spirit" is His most coveted home, and the souls of the penitent have been His chosen dwelling-place in all generations. "There is icy in the presence of the angels of God over one sinner that repenteth;" then how glad and full and deep the delight, when the heart of a David sobs with grief over his sin; the long estrangement from God is ended, and the right spirit is once more supreme! "The Lord hath also put away thy sin." But note, although God forgives the sin, He does not remit the penalty. He cannot. Infinite in power and resistless in will, He does not He cannot cut off, at once and for ever, the issues of David's iniquities. Wrong has an indestructible vitality, and a prodigious reproductiveness independently of him who did it. Most appalling is this tragic feature of our mysterious life! Never is that penalty lifted wholly out, of David's career. It dogs him to the very end. It is there in the death of Bathsheba's child. It is there in the thickening plots of the palace; in the crime of Ammon; in the revolt of Absalom; and in the wickedness of his children. It is there ill the air of the court laden with his infecting impurity; there in the "whips" to scourge him, made of the knotted cords of his "pleasant vices." But forgiveness is not all David seeks; nor is it all he obtains. The greater grace of God triumphs over the great sin of David in making it contributive to his spiritual enlargement, the clearing and expansion of his conceptions of sin, of responsibility, of personality, of God, and of holiness. He recovers his original attitude of sincerity and simplicity, of uprightness of purpose, and of straight and steadfast vision; and from his own failure gains the clearest expressions of personal and individual sin the Bible contains. His sin accentuates his sense of personality in God and in self. "Against Thee, Thee only, have I sinned, and done this evil in Thy sight." Let us adore the grace of God that carries on the upbuilding of men, not alone by shepherds' tasks and patriots' perils, courtiers' duties and singers' psalms, but also, and surprisingly by the ministry of sin, converting failures in human purpose and foibles in human lives, into goads and beacons, and transmuting even the victories of low animalism and blinding sense into whips and thongs driving the offending Adam out of the swine's field and into the pastures of the flock of God. The fact is as undeniable as it is glorious. Speaking to M. de Lesseps on the occasion of his admission to the Academy, M. Renan said: "You have that supreme gift that, like faith, works miracles. And the reason of your ascendancy is this — that men see in you a heart that sympathises with all that is human, and a veritable passion for ameliorating the lot of all mankind. They find in you that pity for the multitude which is the mainspring in all men of great practical talent... You are a master of the supreme art which consists in knowing how to do good with evil, and get the great out of the little." And is it not also one of the chief problems of science to convert the waste products of the world into the service of mankind? Has not chemistry, within the last thirty years, coaxed a whole world of beautiful colours out of the refuse of coal-tar? But in all this, man is only the imitator of Him Who makes the wrath of men to praise Him. "He sayeth to the uttermost." Limit, there is none to His forgiveness. Barrier does not exist to His conquering grace. David is the Saul of Tarsus of the Hebrew Church. It is a faithful saying, and worthy of all acceptation, that like as a father pitieth his children, so the Lord pitieth them that turn to Him with a broken and contrite heart, showing mercy to the penitent, be they never so guilty; and saving David, that in him as chief, God might show forth His long-suffering for an ensample to them that should hereafter believe on Him to eternal life. Let no man despair. (J. Clifford.) Parallel Verses KJV: And the LORD sent Nathan unto David. And he came unto him, and said unto him, There were two men in one city; the one rich, and the other poor. |
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