Nathan the prophet

“ In all these foul treacheries and crimes within his own household may be seen the distinct fulfilment of the punishment foretold by Nathan the prophet, as prepared for David's own "great transgression." God's providence is unerring, and men indeed prepare for themselves the retribution which, in spite of sincere repentance, is the inevitable consequence of their own violations of law,--physical, moral, and spiritual. God gave David the new heart he longed for; but the evil seeds sown bore nevertheless evil fruit for him and his children. ”

“ This Nestor-prophet, this Nathan of the subtle wit and keen-edged tongue hath digged a pit for thee and thou hast fallen into it. Swiftly the prophet smites the bewildered king with the conclusion, “Thou art the man!” Could a volume of reasoning have so impressed David with the enormity of his crime as this simple “analogy” of Nathan?
A similar instance is found in the first book of Kings. Ahab the king of Israel had allowed the Syrian general, Ben-hadad, to escape. One of the prophets, determined to rebuke him, disguised himself and sat by the wayside, waiting until the king should pass by. ”

“ David, whose undisputed authority, and admiration of the beautiful
Bathsheba, deceived him, blinding his moral vision, thought all was
safe. Death and royalty seemed to cover forever his sin.
But never was a man more mistaken. God sent Nathan, a fearless, faithful
prophet, to rebuke him. So the seer went to him, inquiring what should
be done with a man who had robbed a poor neighbor of his only and pet
lamb. The king, who was really loyal to God, and just in his aims,
indignantly said that the robber should die, and the lamb be restored. ”

“ It is surely Nathan, or some other prophet of Samuel's line, who lays bare with such faithfulness the infidelity of Israel. He is writing for the men of his own time and also for men who are to come; he is writing for us, and his main theme is the stern justice of Jehovah's government. God bestows privileges which men must value and use, or they shall suffer. When He declares Himself and gives His law, let the people see to it ”

“ Note, We ought to do all we can to encourage and promote the good purposes and designs of others, and put in a good word, as we have opportunity, to forward a good work. Nathan spoke this, not in God's name, but as from himself; not as a prophet, but as a wise and good man; it was agreeable to the revealed will of God, which requires that all in their places should lay out themselves for the advancement of religion and the service of God, though it seems his secret will was otherwise, that David should not do this. ”

“ From the time of Samuel, with whom the prophetic period in the history of the legally constituted Israel strictly speaking commenced (Act. 3:24) , the prophets as a body displayed great literary activity in the department of historical composition. This is evident from the numerous references made by the author of the Chronicles to original historical writings by prophetic authors. At the close of the history of David he refers to the dibre (Eng. ver. “book”) of Samuel the seer, Nathan the prophet, and Gad the seer ”

“ In the Bible we have many admirable specimens of the short-story. Jotham's parable of the trees of the wood choosing a king is as good an instance of the nature-fable, touched with fine irony and humor, as could be found. The Hebrew prophet himself was often a story-teller. Thus, when Nathan would bring home the nature of his guilt to David, he does it by a story of the most dramatic character, which loses nothing, and indeed gains all its terrific impact, by being strongly impregnated with moral passion. Many such instances will occur to the student of the Bible. ”

“ Nathan thought no man so proper to Act the Part of the Prophet as himself; and so no sooner had Sabatai declared himself the Messiah, but Nathan discovers himself to be his Prophet, forbiding all the Fasts of the Jewes in Jerusalem; and declaring, that the Bridegroom being come, nothing but Joy, and Triumph ought to dwell in their Habitations; Writing to all the Assemblies of the Jewes, to perswade them to the same beliefe. ”

“ God loves His servants too well to "suffer sin upon them," and the freest forgiveness and the happiest consciousness of it may consist with the loving infliction and the submissive bearing of pains, which are no longer the strokes of an avenging judge, but the chastisements of a gracious father.
The fifty-first psalm must, we think, be conceived of as following soon after Nathan's mission. There may be echoes of the prophet's stern question, "Wherefore hast thou despised the commandment of the Lord, to do evil in His sight?" ”

“ The whole repentance of a sinner is exhibited to us in the fifty-first [52] psalm written by David after he had gone in unto Bathsheba the wife of Uriah the Hittite, [53] and when, to the rebuke of the prophet Nathan he had replied, “I have sinned.” Immediately that he confessed his fault he was comforted by the words: “the Lord also hath put away thy sin.” [54] He had added murder to adultery; yet bursting into tears he says: “Have mercy upon me, O God, according to thy loving kindness: according unto the multitude of thy tender mercies blot out my transgressions.” ”

“ O God, our Saviour, who, by thy prophet Nathan, didst grant remission of his sins to the repentant David, and didst accept the penitent prayer of Manasse; do thou thyself, in thy wonted love to man, accept this thy servant, name, who lamenteth because of those iniquities which he hath wrought, overlooking all that he hath done, forgiving his unrighteousness, and passing-by his transgressions. For thou, O Lord, hast said that pleasure thou hast not in the death of a sinner, but rather that he should return and live ”

“ In 1Ch 17:1, the statement that David communicated his purpose to build a temple to the Lord to the prophet Nathan, “when Jahve had given him rest from all his enemies round about,” is wanting. This clause, which fixes the time, has been omitted by the chronicler to avoid the apparent contradiction which would have arisen in case the narrative were taken chronologically, seeing that the greatest of David's wars, those against the Philistines, Syrians, and Ammonites, are narrated only in the succeeding chapter. As to this, cf. the discussion on 2Sa 7:1-3. ”

“ This psalm David made, when he had committed adultery with Bathsheba, and was reproved by the prophet Nathan. Then he lamented on account of the inborn sin from Adam, but it was not accounted unto his condemnation, because of the promised seed which had been promised to Adam and Eve, namely, Christ Jesus, who reconciled Adam’s transgression and took the original sin upon himself, as Paul says: “As by the offense of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men, unto justification of life.” ”

“ Nathan's face was turned toward the south, as though his eyes could see there the walls of the city in whose narrow streets he had played with his companions as a boy. Presently he began to speak.
"He will requite His enemies and those who scorn Him," the Israelite said. "Terrible is His wrath!"
"Is He more powerful than Zeus?" said Clearchus, seeming to comprehend what Nathan meant.
"Yea," Nathan answered solemnly. "Thy Gods are as nothing before Him. Baal He overthrew in Babylon with all his brood." ”

“ There is no word here of the mantic fury of the early prophets; although in Gad, who makes known the best way to escape the anger of an offended Deity, we have a survival of the ancient seer; but in Nathan we have a truly noble example of one who, although he may have been dependent on David for his daily bread, yet faced him with the unsparing denunciation of his sin. Here is a man who regards right in Israel more than the smile of princes, and who has a higher conception of his office than that of a convenient manipulator of oracles for the flattering of a King. ”

“ And wholly to throw off the Jew, still less.
For if no Jew he might with right inquire—
Why not a Mussulman—Yes—that may serve me.
Not children only can be quieted
With stories. Ha! he comes—well, let him come.
SALADIN (returning) .
So, there, the field is clear, I’m not too quick,
Thou hast bethought thyself as much as need is,
Speak, no one hears.
NATHAN.
Might the whole world but hear us.
SALADIN.
Is Nathan of his cause so confident?
Yes, that I call the sage—to veil no truth,
For truth to hazard all things, life and goods.
NATHAN.
Aye, when ’tis necessary and when useful. ”

“ I shall raise evil against thee, and shall take thy wives in thy sight and give them to thy neighbor. Thou hast done it privily, but I shall make this to be done and open in the sight of all Israel. And then said David to Nathan: Peccavi! I have sinned against our Lord. Nathan said: Our Lord hath taken away thy sin, thou shalt not die, but forasmuch as thou hast made the enemy to blaspheme the name of God, therefore the son that is born to thee shall die by death. ”

“ And every night before Nathan goes to bed he steps quietly to the low place in the privet hedge, over which he lifted little Dahlia Ogilvy more than fifty years ago. He does nothing when he gets there. He does not even pray. He has none to pray for, and he wants nothing for himself save God's ultimate gift, easeful death, and that, he knows, cannot long be delayed. ”

“ If he does not pronounce in favour of his own religion, Judaism, he stultifies himself; but if he does not award the precedence to Mohammedanism, he will apparently insult his sovereign. With true Oriental tact he escapes from the dilemma by means of a parable. There was once a man, says Nathan, who possessed a ring of inestimable value. ”

“ By God, ’tis something beautifully wise
To be so circumspect.
SALADIN.
Come, come, forgive
Something to age. His lingerings cannot last.
He is not going to require of thee
First to turn Jew.
TEMPLAR.
Who knows?
SALADIN.
Who? I, who know
This Nathan better.
TEMPLAR.
Yet the superstition
In which we have grown up, not therefore loses
When we detect it, all its influence on us.
Not all are free that can bemock their fetters.
SALADIN.
Maturely said—but Nathan, surely Nathan—
TEMPLAR.
The worst of superstitions is to think
One’s own most bearable. ”

“ And have I found in thee one more, to whom
It is enough to be a man?
TEMPLAR.
That hast thou.
Nathan, by God, thou hast. Thy hand. I blush
To have mistaken thee a single instant.
NATHAN.
And I am proud of it. Only common souls
We seldom err in.
TEMPLAR.
And uncommon ones
Seldom forget. Yes, Nathan, yes we must,
We will be friends.
NATHAN.
We are so. And my Recha—
She will rejoice. How sweet the wider prospect
That dawns upon me! Do but know her—once.
TEMPLAR.
I am impatient for it. Who is that
Bursts from your house, methinks it is your Daya. ”

“ It is a templar who eggs on your patriarch?
FRIAR.
It scarcely can be other, for a templar
Talked with him just before, and what I heard
Agreed with this.
NATHAN.
But there is only one
Now in Jerusalem; and him I know;
He is my friend, a noble open youth.
FRIAR.
The same. But what one is at heart, and what
One gets to be in active life, mayn’t always
Square well together.
NATHAN.
No, alas, they do not.
Therefore unangered I let others do
Their best or worst. O brother, with your book
I set all at defiance, and am going
Straight with it to the Sultan.
FRIAR.
God be with you! ”

“ He finds Nathanael. Tells him how Christ fulfilled prophecies, such as of a "prophet" like unto Moses, a "king" whose name should be "the Lord our righteousness" (Jer. xxiii. 5, 6) . Nathanael asks in honest doubt if it can be possible for the Messiah to come from despised Nazareth. Philip did not argue, but bade him "Come and see"—the best cure for all doubts.
Lessons. From the Baptist: The dying Saviour the greatest magnet for drawing souls.
From Andrew: Show religion first at home. ”

“ SITTAH.
Formerly thon gav’st
A very different picture of this Nathan.
HAFI.
In case of need he’ll lend you merchandise,
But money, money, never. He’s a Jew,
There are but few such! he has understanding,
Knows life, plays chess; but is in bad notorious
Above his brethren, as he is in good.
On him rely not. To the poor indeed
He vies perhaps with Saladin in giving:
Though he distributes less, he gives as freely,
As silently, as nobly, to Jew, Christian,
Mahometan, or Parsee—’tis all one. ”

“ And, when at last they rose up to embrace, Each saw God's pardon in his brother's face! Long after, when his headstone gathered moss, Traced on the targum-marge of Onkelos In Rabbi Nathan's hand these words were read: "Hope not the cure of sin till Self is dead; Forget it in love's service, and the debt Thou, canst not pay the angels shall forget; Heaven's gate is shut to him who comes alone; Save thou a soul, and it shall save thy own!" ”

“ The passionate cries of the psalm are the echo of the Divine promise—the effort of his faith to grasp and keep the merciful gift of pardon. The consciousness of forgiveness is the basis of the prayer for forgiveness.
Somewhere about a year passed between the crime and the message of Nathan. And what sort of a year it was the psalms tell us. The coarse satisfactions of his sin could not long content him, as they might have done a lower type of man. Nobody buys a little passing pleasure in evil at so dear a rate, or keeps it for so short a time as a good man. He cannot make himself as others. ”