2 Samuel 12:15-23

How could a loving God take the life of David’s child because of the sin of David?

PROBLEM: As a result of David’s sin with Bathsheba, the life of the child that Bathsheba bore to David was taken. However, 2 Samuel 12:15 states that it was the Lord who struck the child with illness so that it died. How could a loving God commit such an act?

SOLUTION: The taking of the life of the child was not a judgment upon the child, but upon David. The Word of God assures us that death is not the end. This passage in particular indicates that David’s child was taken to heaven upon its death (see comments on 2 Samuel 12:23). Consequently, the child was probably spared a life of sorrow and trouble as the illegitimate offspring of the illicit relationship of David and Bathsheba. David’s faith in the all-loving God is clearly illustrated in verses 22–23. While the child was alive, David fasted and wept in hopes that God would graciously allow the child to live. However, when the child died, David trusted in the goodness of God to take the child to be with Him in heaven, and that one day David would be reunited with the child.

2 Samuel 12:21-23 — Should we pray for the dead?

PROBLEM: Based on a verse in 2 Maccabees 12:46 (Douay), Roman Catholics believe it is a holy and wholesome thought to pray for the dead that they may be loosed from their sins. However, David refused to pray for his dead son. Does the Bible teach that we should pray for the dead?

SOLUTION: There is nothing in inspired Scripture that supports the Roman Catholic doctrine of praying for the dead that they may be released from their sins. This conclusion is based on strong evidence from many passages. First, the only verse supporting prayers for the dead comes from the 2nd century B.C. apocryphal book of 2 Maccabees (see comments on 1 Corinthians 3:13-15) which the Roman Catholic Church added to the Bible in A.D. 1546 in response to the Reformation that condemned such practices.

Second, the doctrine of prayers for the dead is connected with the unbiblical doctrine of purgatory. The prayers are for the purpose of releasing them from purgatory. But there is no basis for the belief in purgatory (see comments on 1 Corinthians 3:13-15).

Third, nowhere in all of inspired Scripture is there a single example of any saint who prayed for the dead to be saved. Surely as passionately as many saints wished for their loved ones to be saved (cf. Romans 9:1-3), there would be at least one example of a divinely approved prayer on behalf of the dead.

Fourth, the Bible makes it unmistakably clear that death is final and there is no hope beyond the grave. Hebrews declared, “it is appointed for men to die once, but after this the judgment” (Hebrews 9:27). Jesus spoke of those who rejected Him as dying “in their sins” (John 8:21; John 8:24), which implies that there is no hope for sins beyond the grave.

Fifth, Jesus set the example in John 11 by weeping for the dead and praying for the living. Upon coming to His friend Lazarus’ grave, “Jesus wept” (v. 35). Then He prayed for “the people who are standing by … that they may believe” (v. 42).

Sixth, the dead pray for the living (cf. Revelation 6:10), but there are no instances in the inspired Word of God where the living pray for the dead. The martyred saints in glory were praying for vengeance on the wicked (Revelation 6:9). And since there is rejoicing in heaven over one soul saved on earth (Luke 15:10), there is no doubt that there is prayer in heaven for the lost. But the Bible does not hold out even the slightest hope for anyone who dies in their sins (see comments on 2 Thessalonians 1:9).

2 Samuel 12:23 — Do those who die in infancy go to heaven?

PROBLEM: The Scriptures teach that we are born in sin (Psalms 51:5) because we “all sinned [in Adam]” (Romans 5:12). Yet David implies here that his baby, who died, will be in heaven, saying, “I shall go to him” (v. 23).

SOLUTION: There are three views regarding children who die before the age of accountability, that is, before they are old enough to be morally responsible for their own actions.

Only Elect Infants Go to Heaven. Some strong Calvinists believe that only those babies that are predestined go to heaven (Ephesians 1:4; Romans 8:29). Those who are not elect go to hell. They see no greater problem with infant predestination than with adult predestination, insisting that everyone is deserving of hell and that it is only by God’s mercy that any are saved (Titus 3:5-6).

Only Infants Who Would Have Believed Go to Heaven. Others claim that God knows the end from the beginning (Isaiah 46:10) and the potential as well as the actual. Thus, God knows those infants and little children who would have believed in Christ had they lived long enough. Otherwise, they contend, there would be people in heaven who would not have believed in Christ, which is contrary to Scripture (John 3:36). All infants whom God knows would not have believed, had they lived long enough, will go to hell.

All Infants Go to Heaven. Still others believe that all who die before the age of accountability will go to heaven. They base this on the following Scriptures. First, Isaiah 7:16 speaks of an age before a child is morally accountable, namely, “before the child shall know to refuse the evil and choose the good.” Second, David believed in life after death and the resurrection (Psalms 16:10-11), so when he spoke of going to be with his son who died after birth (2 Samuel 12:23), he implied that those who die in infancy go to heaven. Third, Psalms 139 speaks of an unborn baby as a creation of God whose name is written down in God’s “book” in heaven (vv. 14–16). Fourth, Jesus said, “Let the little children come to Me, and do not forbid them; for of such is the kingdom of God” (Mark 10:14), thus indicating that even little children will be in heaven. Fifth, some see support in Jesus’ affirmation that even “little ones” (i.e., children) have a guardian angel “in heaven” who watches over them (Matthew 18:10). Sixth, the fact that Christ’s death for all made little children savable, even before they believed (Romans 5:18-19). Finally, Jesus’ indication that those who did not know were not morally responsible (John 9:41) is used to support the belief that there is heaven for those who cannot yet believe, even though there is no heaven for those who are old enough and refuse to believe (John 3:36).