2 Samuel 12:10

2Sa 12:10 Now therefore the sword shall never depart from thine house; because thou hast despised me, and hast taken the wife of Uriah the Hittite to be thy wife.

Ver. 10. Now therefore the sword shall never depart from thine house.] Never, that is, so long as thou livest, as 1Sa 1:22 Gen 43:9. Or, which I like better, From one generation to another, even for many ages. And so this threatening was performed in the slaughter of Amnon, Absalom, Adonijah, the five sons of Jehoshaphat, {2Ch 21:17} all the sons of Joram except Ahaziah, afterwards killed also, {2Ch 22:7} all the king’s seed killed by Athaliah but Joash, and he also afterwards by his servants, {2Ch 24:1-27} his son Amaziah slain, {2Ch 25:27} and Josiah, {2Ch 35:24} and the sons of Zedekiah. {2Ki 25:7} {a}

Because thou hast despised me.] In thinking to sin secretly, not considering mine all-seeing eye, nor caring though I looked on.

And hast taken the wife of Uriah the Hittite.] To conceal your adultery, and to cover your shame, which you mainly minded in that marriage, whereunto you made way by the murder of that good man.

{a} Weems.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

2Sa 12:10. The sword shall never depart from thy house — During the residue of thy life. As long as he lived, at times there should be destruction made in his family by the sword, which was awfully fulfilled in the violent deaths of his children, Amnon and Absalom, and, about the time of his death, Adonijah.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

12:10 from this time on (literally forever): Contrast God’s gracious “forever” promises of 7:13-29. • The reminder of what David had done with the sword (12:9) and what role the sword would play in his family recalls David’s cavalier response to Joab’s report of the deaths of Uriah and other innocent Israelites (11:25).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

(10) Shall never depart.—This word, in both its positive and negative forms, for ever and never, is constantly used to express the longest time possible in connection with the subject of which it is used. Here it must mean “as long as David lives;” and the punishment denounced found its realisation in a long succession of woes, from the murder of Amnon to the execution of Adonijah.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

10. the sword shall never depart from thine house] The Heb. word for never is a relative term, which must be explained by the context. Here it may be understood as equivalent to “all the days of thy life.” Cp. 1Sa_1:22; 1Sa_27:12. The prophecy was fulfilled by Amnon’s murder (ch. 2Sa_13:28); Absalom’s death as a rebel (ch. 2Sa_18:14); and Adonijah’s execution as a traitor (1Ki_2:25). In all these deeds may be traced the bitter fruit of David’s sin. Amnon no doubt excused his lust by alleging his father’s example: Absalom’s rebellion was indirectly the consequence of Amnon’s act: Adonijah died for presuming to appear as the rival of Bath-sheba’s son.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Thus saith the Lord,.... For what he said was not of himself, but under a spirit of prophecy:

behold, I will raise up evil against thee out of thine own house: that is, evil persons, who should be guilty of evil things, and that as a chastisement of him for the sins he had committed, and those out of his own family, as Amnon and Absalom:

and I will take thy wives before thine eyes; which is so expressed, because it was done in his lifetime, and he knowing it, but not able to hinder it, though he did not, strictly speaking, see it with his eyes:

and give them unto thy neighbour; or friend, meaning his son Absalom, as they were:

and he shall lie with thy wives in the sight of this sun; pointing to the sun in the firmament, and which might be then shining in the room where they were: and which is represented by Homer (u) as seeing all things, "and eyes" are ascribed to it here in the original; the meaning is, that this fact should be done in the daytime, openly and publicly, and was fulfilled, when by the advice of Ahithophel a tent was spread on the top of the house, and Absalom went in to his father's concubines in the sight of all Israel, Sa2 16:22.

(u) Odyss. 11. ver. 119. & 12. ver. 380.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

House. What a dismal scene opens itself to our view during the remaining part of David’s reign! (Haydock) --- Scarcely one of his successors was free from war; even Solomon was disturbed by the rebellion of Jeroboam, &c., and many of David’s family and descendants came to an untimely end, ver. 6. (Calmet) --- Six sons of Josaphat, all Joram’s, except one, Josias, the children of Sedecias, &c., 4 Kings xxv., &c. (Worthington)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Shall never depart from thine house, during the residue of thy life; as appears from the following history.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

10. The sword shall never depart from thine house — This prediction was most terribly fulfilled, as the subsequent history will show, especially from the murder of Amnon by his brother to the slaughter of the sons of Zedekiah before their father’s eyes.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The sword shall never depart from thine house; that is, thy crime shall not be expiated by one slaughter, but by many, so that thy punishment shall cease only at thine own death. This sentence was fulfilled in Amnon"s murder, (2Sa_13:28) who had been encouraged in his crime by his father"s example. Upon this followed Absalom"s rebellion and; (2Sa_18:14) and finally, when in his last hours David made Solomon his successor, he knew that he was virtually passing sentence on Adonijah, the eldest of his surviving sons. But what a fearful choice! for had he not done so, then Bathsheba and her four sons would doubtless have been slain, whereas there was some hope that Solomon might spare his brother. That Adonijah was unworthy we gather from the fact that he had ceased to be cohen, and that this office was conferred, after Absalom"s rebellion, on Ira the Jairite, (2Sa_20:26) Solomon being then too young to hold such a position. Until he committed this crime, David"s family had probably dwelt in concord, and it was his own wickedness which broke up their unity, and introduced among them strife, mutual hatred, and the shedding of blood.

Vers. 10-12. (THE PALACE.)

The penalties of sin.

therefore the sword shall never depart from thine house," etc.

1. Sin is connected with suffering. The connection is real, intimate, inevitable. Nothing is more clearly manifest or more generally admitted; yet nothing is more practically disregarded. Men commit sin under the delusion that they can do so with impunity. But "they that plough iniquity, and sow wickedness, reap the same" (Job_4:8; Gal_6:7)

2. Sin serves to account for suffering; explains and justifies its existence under the righteous and beneficent government of God. The subsequent sufferings of David would have been inexplicable if his great transgression had not been recorded. "The remainder of David"s life was as disastrous as the beginning had been prosperous" (Hale). Personal suffering, however, often appears disproportionate to personal transgression; (1Sa_4:3) and its reason in such cases must be sought in hereditary or other relationships, and in the purposes to which it is subservient. The penalties of sin (such as David suffered) take place

I BY DIVINE INFLICTION. "Behold, I will raise up evil against thee," etc. (ver. 11; 2Sa_9:2-7) They are:

1. Necessitated by the justice of God. "Justice is that causality in God which connects suffering with actual sin" (Schleiermacher). He who "despises the commandment of the Lord" ought to be punished.

2. Declared by the Word of God, both in the Law and the prophets. The word of Nathan was a sentence, as well as a prediction of judgment.

3. Effectuated by the power of God, which operates, not only by extraordinary agencies, but also, and most commonly, in the ordinary course of things, and by way of natural consequence; directs and controls the actions of men to the accomplishment of special results; and often makes use of the sins of one man to punish those of another. Natural law is the regular method of Divine activity. In accordance therewith the violation of moral law is followed by internal misery and external calamity, which are closely associated (Isa_45:7; Amo_3:4) "Vengeance is mine," etc.

II WITH SIGNIFICANT SEVERITY; which appears in:

1. The peculiarity of their form. Not only do they follow sin by way of natural consequence, but also the manner of their infliction corresponds with that of its commission; as that which is reaped resembles that which is. (1Sa_4:1-11) "The seeds of our own punishment are sown at the same time we commit sin" (Hesiod). Having sinned with the sword, his house would be ravaged with the sword; and having sinned by the indulgence of impure passion, he would be troubled in like manner. "Amnon, Absalom, Adonijah! Amnon thought, "Has my father indulged in it? Absalom relied on the resentment of the people on account of the double.crime. Adonijah fell because he wished to make the best of the precedence of his birth in opposition to him who had been begotten with Bathsheba" (Thenius).

The gods are just, and of our pleasant vices Make instruments to plague us.

There is a tendency in the sin of one to perpetuate itself in others over whom his influence extends, and so to recoil upon himself.

2. The publicity of their exhibition. "For thou didst it secretly," etc. (ver. 12). Falsehood and injustice seek darkness; truth and justice seek light. The evil, which is concealed for the sake of public honour, is followed by public shame.

3. The extent and perpetuity of their infliction. "The sword shall never depart from thine house." "The fortunes of David turned upon this one sin, which, according to Scripture, itself eclipsed every other" (Blunt). "One sin led to another; the bitter spring of sin grew in time to a river of destruction that flowed over the whole land, and even endangered his throne and life" (Baumgarten). Who can tell the far reaching effects of one transgression? (Ecc_9:18)

III FOR MANIFOLD PURPOSES.

1. To manifest the justice of God and uphold the authority of his Law.

2. To exhibit the evil of sin, and deter the sinner himself and others from itscommission.

3. To humble, prove, chastise, instruct, purify, and confirm the sufferer. "Ifhe commit iniquity, I will chasten him," etc. (2Sa_7:14; Deu_8:3, Deu_8:5; Job_5:17; Psa_94:12; Heb_12:6) This last effect is wrought only on those who turn to God in penitence and trust. The forgiveness of sin and restoration to righteousness do not counteract, except in a limited degree, the natural consequences of past transgression; but they transform punishment into chastisement, and alleviate the pressure of suffering and sorrow by Divine fellowship, and the inward peace, strength, and hope which it imparts. "In general the forgiveness of sin has only this result punishment is changed into fatherly chastisement, the rod into the correction of love. Outwardly the consequences of sin remain the same; their internal character is changed. If it were otherwise, the forgiveness of sins might too readily be attributed to caprice" (Hengstenberg). "The personal forgiveness indulged to the King of Israel, in consideration of his penitence, did not break the connection between causes and their effects. This connection is stamped on the unchanging laws of God in nature; and it becomes every man, instead of arraigning the appointment, to bring support to his domestic happiness by the instrumentality of a good example" (W. White). His family, his kingdom, and even his own character, were permanently affected by his sin. "Broken in spirit by the consciousness of how deeply he had sinned against God and against men; humbled in the eyes of his subjects, and his influence with them weakened by the knowledge of his crimes; and even his authority in his own household, and his claim to the reverence of his sons, relaxed by the loss of character; David appears henceforth a much altered man. He is as one who goes down to the grave mourning. His active history is past henceforth he is passive merely. All that was high and firm and noble in his character goes out of view, and all that is weak and low and wayward comes out in strong relief. The balance of his character is broken. Alas for him! The bird which once rose to heights unattained before by mortal wing, filling the air with its joyful songs, now lies with maimed wing upon the ground, pouring forth its doleful cries to God" (Kitto, "Daily Bible Illust."). D.

Despisers of God.

hast despised me." In the dreadful sins of which David had been guilty he had treated God with contempt. He had treated as of no account all the kindness of God to him; had disregarded his claims; shown contempt practically for his authority, his precepts, his observance of his conduct, his justice and its penalties, his favour, his voice in the conscience. The charge brought against David may be brought against many who are not guilty of gross and flagrant crimes like his.

I WHO ARE GUILTY OF DESPISING GOD?

1. All sin involves contempt of him. It shows:

(1) Indifference as to his Being and perfections. If the sinner does not boldly say, "no God," he practically ignores him, leaves him out of account in his conduct, and treats his presence and observation of him, his hatred to sin, his threatened judgments, as of no importance, not worthy of serious consideration. (see Psa_10:13)

(2) Contempt for his authority.

(3) Despisal of his kindness. (Rom_2:4)

(4) Contempt of his wisdom, as expressed in his laws. As if the sinner thought he could guide and govern himself better than God.

(5) Disesteem of his favour and friendship.

2. Certain kinds of sin may be mentioned as showing such contempt.

(1) Unthankfulness and discontent. As if God"s gifts were not worth having.

(2) Rejection of Christ and salvation his best gifts, in which he appears more fully and manifestly than in aught else. "He that despiseth me despiseth him that sent me". (Luk_10:16) "Hath done despite unto the Spirit of grace". (Heb_10:29)

(3) Neglect of the Holy Scriptures. In them God comes to instruct us, to make us partakers of his own wisdom, to make known his will, etc. To neglect them is to show contempt of him.

(4) Negligence as to his service. As to the hours and exercises of devotion. God invites us to converse with him, to make known our requests, with the promise of gracious answers. To disregard prayer, or offer unreal worship, is to treat him with contempt: He is most worthy to be praised. To decline to praise him, or to praise in words only, is to despise him. In the sacrament of the Lord"s Supper he comes specially near to us, to commune with us in Christ, to feed us with the body and blood of his Son. To turn away from the holy feast, or come with hypocrisy, or with hearts or hands stained with unrepented sin, is to treat him with contempt. And in more active life, to be slovenly, slothful, indifferent; to offer him a half-hearted service; to present him with niggard offerings; is to show grievous disrespect to him. (see Mal_1:6-8)

(5) Contempt for his people, or any of them. As if the godly were necessarily fanatical. Or because they may be feeble, or inexperienced, (Mat_18:10) or poor. (Jam_2:6) Or because they differ from us in judgment or observances. (Rom_14:3, Rom_14:10) "He that despiseth you, despiseth me". (Luk_10:16)

II THEIR FOLLY AND WICKEDNESS. Considering:

1. Who is despised. "Me. The infinite Majesty, the Source and Sustainer of all beings, the Giver of all good, the Creator, Preserver, and Benefactor of those who despise him, without whom they have nothing and can do nothing; perfect in all that is good, and worthy of all esteem and love; who

2. is reverenced, adored, loved, and served by the loftiest intelligences, by all the wise and good in all worlds; the Father of our Lord Jesus Christ, in whom all that is glorious in holiness and love appears, revealing the glorious excellences of God.

3. Who is the despiser. "Thou. So ignorant, so needy, so dependent, so greatly blessed, so sinful, so perverted in mind and heart, and incapable, while untaught of God, of judging aright as to the best things. It is the creature despising his Creator, folly despising wisdom, weakness despising Omnipotence, the lost despising his Deliverer, the destitute despising him who would enrich him with everlasting riches.

1. The contrast between him who is despised and the things which arevalued. God is rejected and treated as of little or no account; while things which are worthless or injurious, or which if valuable have only a limited and transient worth, are highly prized and pursued as if of supreme worth and importance.

2. What is involved in despising God. It is to despise ourselves, our own souls and their salvation, the true riches and honour, our true and everlasting happiness, eternal life, all that most deserves to be valued.

III THEIR DOOM.

1. To be themselves despised. "They that despise me shall be lightly esteemed". (1Sa_2:30) They shall rise "to shame and everlasting contempt", (Dan_12:2) exposed and regarded as fools, and treated as worthless. "Reprobate silver shall men call them, because the Lord hath rejected them". (Jer_6:30)

2. To find by wretched experience how real and how essential to their happiness is he whom they have slighted. To learn the value of his favour by the irreparable loss of it. The sin of despising him they will no longer be able to commit. But the doom may be averted by repentance, as David"s case teaches (ver. 13). G.W.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Never depart - During the residue of thy life.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.