Forgiven but punished? How to make sense of David’s sin and its aftermath (2 Sam 12:10-15)

As a young Christian, I remember reading Nathan’s message from God, which describes a number of things that will happen in David’s life as a result of his sin and wondering how this fits in with the idea that God has forgiven him (2 Sam 12:13). Shouldn’t God have eliminated these issues for David? How can he be forgiven if he is still punished for what he has done? Other readers may also feel uncomfortable with the way that the events predicted are attributed to God (He will give David’s wives to be sexually used by someone else; 2 Sam 12:11). How can God be associated with anything so evil? Further, the death of the child conceived in adultery seems harsh on an innocent child. How can we make sense of God’s response and its various aspects of forgiveness, punishment and consequences?

The sovereignty of God and consequences

First, it is important to note that the Old Testament is particularly emphatic about the sovereignty of God perhaps to distinguish Him from ancient gods who were not automatically all-powerful. Thus, it attributes to God direct actions when we would say that God allows them to happen.[1] The human actors such as ‘the companion’ (v.11) are responsible agents with a will and motivation usually different from God’s purposes. Nevertheless, God can use their actions in His divine plans, while at the same time He holds them responsible for the evil that they do. Secondly, the twofold pattern of sword (i.e. ongoing fighting) and the abuse of David’s wives are not so much punishment but the consequences of the king’s actions of murder and adultery. There is poetic justice in the way he will suffer from what he inflicted on others, but as the story unfolds, we shall see that the events arise out of the seeds David has sown. Thus, one of his sons will rape a half-sister (2 Sam 13:7-14), which another son will avenge with murder (2 Sam 13:22-29) and follow it up by rebelling against his father (2 Sam 15:10-12) and abusing the royal wives to establish his claim to the throne (2 Sam 16:20-22). David set a bad example for his sons, and they will imitate his reckless actions. Thus, his sin casts a long shadow of consequences that will dog the king’s footsteps for much of his reign.

God’s forgiveness

David’s response to God’s message is an uncompromising admission of guilt (2 Sam 12:13). Not only that but David fully understands the nature of his sin as against God (v.13). It goes without saying that Uriah and Bathsheba were also harmed but, in the final reckoning, his sin shows utter contempt for the Lord, the highest authority in the universe and it is therefore doubly appalling.[2] David’s attitude is in marked contrast to Saul, who often did not appreciate what was wrong with his actions and was unwilling to admit it or accept the consequences. Adultery and murder both require the death penalty (Exod 21:12; Num 35:30-34; Lev 20:10) and there is no sacrifice for such actions. Yet, David knows that while he can do nothing to atone for his sins, he can still throw himself on God’s mercy. Indeed, the prophet immediately tells him when he repents that he is forgiven and will not die (v.13). God will not exact punishment for what he had done.

God’s discipline

Nevertheless, David is in a public position of authority and there must be some indication that God does not condone his sin. This is explained in 2 Samuel 12:14, though the Hebrew confusingly reads, ‘However, because you have shown utter contempt to [or blasphemed] the enemies of the LORD…’, which makes little sense. The possibility is either that the writer found blaspheming God so offensive that he added ‘enemies’ as a euphemism or, as the NASB translates it, David has given cause for the enemies to blaspheme God. This latter option resonates with the reaction of many secular people today when they hear of yet another high-profile Christian leader’s downfall and identify such people with the God they serve. Thus, God’s extra discipline is necessary if David is to continue on the throne to indicate that the king’s sins are not condoned by God. Children were seen as a blessing from the Lord, but David’s adulterous union cannot be blessed, so God takes the child away (2 Sam 12:14). While this is difficult, it is no different in principle than the destiny of any child who died in infancy in the ancient world. God determines such children’s fate after death and we who know His wisdom and love must trust His decision.

Principles for us

While we do not always see so clearly God’s judgement or discipline on His people when they sin – at least not in this life – David’s story demonstrates some important principles. First, it is a sobering reflection that grave sin can have serious consequences that may leave lasting damage in relationships, in our health or in career prospects. The Lord, in His mercy, may alleviate some of these or resolve them, but not always. Secondly, God responds to genuine and simple repentance that makes no excuses but shows true understanding of the gravity of what we have done. His grace is so much greater than we can imagine and those who throw themselves on His mercy will find a way back to God even from the darkest places of sin. God will never again bring up David’s terrible sins of adultery and murder after forgiving the king. Thus, our sin need not define us because when God forgives, He wipes the slate clean. Finally, those in public positions, such as in Christian leadership, may have to accept God’s additional discipline because of the terrible impact their sin could have in the larger Christian community and beyond. May we not take sin lightly but know that His grace is indeed enough.

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[1] An example of this is Assyria, a cruel enemy who conquered Israel. God says that Assyria is His instrument to punish His own people (Isa 10:5-6), yet the next sentence recognises that Assyria acts out of their own motives, out of pride and arrogance to conquer and destroy (Isa 10:7-11). Thus, while God intends to use this godless foreign power to discipline His people, He also holds Assyria responsible for their cruelties, idolatry and pride (Isa 10:12).

[2] This is harder for us modern readers to appreciate because our secular cultures often belittle and ridicule ‘religious sins’ as of no import and prioritise offenses against humans above all. However, in the ancient world, offending God or the gods was even more serious, so admitting this was not a negation of harm caused to humans but a recognition of even greater guilt against the very order God has set in place. Thus, the confession in Ps 51:4 (‘Against You, You only have I sinned’) characteristically polarises the issue for emphasis. It does not mean a negation of sin against humans but a sin that is ‘not only’ against humans ‘but also’ (and above all) against God.

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