12  Nathan delivers and applies his parable, Sa2 12:1-12.
David repents and is forgiven, but punished, Sa2 12:13-14.
The sickness and death of the child, with David's behaviour on the occasion, Sa2 12:15-23.
The birth of Solomon, Sa2 12:24-25.
The taking of Rabbah, Sa2 12:26-31.

12:7 Thus saith the Lord God - Nathan now speaks, not as a petitioner for a poor man, but as an ambassador from the great God.

12:9 To be thy wife - To marry her whom he had defiled, and whose husband he had slain, was an affront upon the ordinance of marriage, making that not only to palliate, but in a manner to consecrate such villainies.In all this he despised the word of the Lord; (so it is in the Hebrew.) Not only his commandment in general, but the particular word of promise, which God had before sent him by Nathan, that he would build him an house: which sacred promise if he had had a due value for, he would not have polluted his house with lust and blood.

12:10 Never depart - During the residue of thy life.

2 

2:16 Knowing that a man is not justified by the works of the law - Not even of the moral, much less the ceremonial, law. But by the faith of Jesus Christ - That is, by faith in him. The name Jesus was first known by the gentiles; the name Christ by the Jews. And they are not always placed promiscuously; but generally in a more solemn way of speaking, the Apostle says, Christ Jesus; in a more familiar, Jesus Christ. Even we - And how much more must the Gentiles, who have still less pretence to depend on their own works!Have believed - Knowing there is no other way. Because - Considering the demands of the law, and the fate of human nature, it is evident, that by the works of the law - By such an obedience as it requires. Shall no flesh living - No human creature, Jew or Gentile, be justified. Hitherto St. Paul had been considering that single question, "Are Christians obliged to observe the ceremonial law? But he here insensibly goes farther, and, by citing this scripture, shows that what he spoke directly of the ceremonial, included also the moral, law. For David undoubtedly did so, when he said, Psa 143:2, the place here referred to, "In thy sight shall no man living be justified;" which the Apostle likewise explains, Rom 3:19-20, in such a manner as can agree to none but the moral law.

7 

7:36 And one of the Pharisees asked him to eat with him - Let the candour with which our Lord accepted this invitation, and his gentleness and prudence at this ensnaring entertainment, teach us to mingle the wisdom of the serpent, with the innocence and sweetness of the dove. Let us neither absolutely refuse all favours, nor resent all neglects, from those whose friendship is at best very doubtful, and their intimacy by no means safe.

7:37 A woman - Not the same with Mary of Bethany, who anointed him six days before his last passover.

7:40 And Jesus said, Simon, I have somewhat to say to thee - So tender and courteous am address does our Lord use even to a proud, censorious Pharisee!

7:43 Which of them will love him most? - Neither of them will love him at all, before he has forgiven them. An insolvent debtor, till he is forgiven, does not love, but fly his creditor.

7:44 Thou gavest me no water - It was customary with the Jews to show respect and kindness to their welcome guests, by saluting them with a kiss, by washing their feet, and anointing their heads with oil, or some fine ointment.

7:47 Those many sins of hers are forgiven; therefore she loveth much - The fruit of her having had much forgiven. It should carefully be observed here, that her love is mentioned as the effect and evidence, not the cause of her pardon. She knew that much had been forgiven her, and therefore she loved much.

7:50 Thy faith hath saved thee - Not thy love. Love is salvation.

8 

8:2 Mary Magdalene - Or Mary of Magdala, a town in Galilee: probably the person mentioned in the last chapter.