The Book of Romans uses both Abraham and David as examples about salvation apart from works. When Paul wrote Romans, he was not ignorant of the Bible as was given up to that time. Nor were the Jews who would be reading as critics. When Paul wrote of Abraham’s faith (Romans 4; Galatians 3), he was fully aware that Abraham believed God from his earliest responses to God’s call in Genesis 12 (cf. Acts 7:2-3; Hebrews 11:8). Why then did Paul use a quote about Abraham’s faith in Genesis 15, which came much later? Because Genesis 15:6 had the wording that made Paul’s inspired point. Paul was not trying to pull Abraham from the facts of his history. Any reader who knew the biblical story, knew that Abraham trusted and obeyed long before Genesis 15. Familiarity with Abraham’s story made it ludicrous to interpret Paul as saying that Abraham was justified apart from obedience. Yes, Abraham lacked “circumcision” and “the law of Moses” in Genesis 15. But Abraham lacked obedience? Any Sabbath-school child knew better.
Why do we begin a discussion of David in this way? Because a similar dynamic is at work when Paul refers to David in Romans 4. Paul and many of his original readers well knew David’s reputation. David’s wholehearted obedience, which began in his youth, was the famous standard by which God measured later kings (1 Kings 3:14; 11:4, 38; 15:3, 5, 11; 2 Kings 14:3; 16:2; 18:3; 22:2). It was against this familiar Old Testament background that Paul wrote,
Now to the one who works, his wages are not counted as a gift but as his due. And to the one who does not work but believes in Him who justifies the ungodly, His faith is counted as righteousness, just as David also speaks of the blessing of the one to whom God counts righteousness apart from works: “Blessed are those whose lawless deeds are forgiven, and whose sins are covered; blessed is the man against whom the Lord will not count his sin” (Romans 4:4-8).
David’s life made it certain that “apart from works” did not mean “apart from obedience.” Rather it meant exactly what Paul said it meant. He defined work in terms of earning “wages” that place God under obligation: “His wages are not counted as a gift but as his due” (Romans 4:4). Yes, God justified the trusting David who…
- did not work to earn,
- did not work to boast.
David did not work the law as a legal basis for self-righteousness. David was not trying to oblige God to give him “his due.”
What, then, was David’s relationship to the law of Moses? It was the covenant into which David was born, along with all Israelites at that time. The Lord Himself required David to obey that law, and David heartily complied.
David did what was right in the eyes of the LORD and did not turn aside from anything that He commanded him all the days of his life, except in the matter of Uriah the Hittite (1 Kings 15:5).
Did his constant work at keeping commands mean that David was trying to “earn” his way into God’s favor? Was David accumulating “wages” in order to “boast” before God? Absolutely not! Paul’s inspired testimony in Romans 4 assures us that David was no legalist. The obedient David was simply being the believing David. The believing David was the obedient David. The Psalms repeatedly prove that trust includes walking with God.
Vindicate me, O LORD, for I have walked in my integrity, and I have trusted in the LORD without wavering…. For Your steadfast love is before my eyes, and I walk in Your faithfulness (Psalm 26:1, 3).
The LORD bestows favor and honor. No good thing does He withhold from those who walk uprightly. O LORD of hosts, blessed is the one who trusts in You! (Psalm 84:11-12).
Where did David learn such active trust? From the Lord Himself. “O LORD, who shall sojourn in Your tent? Who shall dwell on Your holy hill? He who walks blamelessly and does what is right” (Psalm 15:1-2). Is this legalism? Legalistic self-righteousness is a sin, and the Lord never incites sin (James 1:13). Rather, these references to obedience reveal the true nature of trust.
How do we reconcile David’s obedient trust with 2 Samuel 12, the story of David’s sin and God’s instant forgiveness (2 Samuel 12:13)? After David’s sins over Bathsheba, the prophet Nathan told a story about a selfish man. David did not recognize himself in the story. As Israel’s supreme judge, David was ready to execute the man, but God was ready to forgive.
Nathan said to David, “You are the [condemned] man! Thus says the LORD, the God of Israel, ‘I anointed you king over Israel…. Why have you despised the word of the LORD, to do what is evil in his sight? You have struck down Uriah the Hittite with the sword and have taken his wife to be your wife….’” David said to Nathan, “I have sinned against the LORD.” And Nathan said to David, “The LORD also has put away your sin; you shall not die” (2 Samuel 12:7, 9, 13).
David had been living a lie. His cover-up included performing his regular civil and religious duties. To the public eye, outward actions appeared to be in place, but they were hypocritical. What was David missing? Inward change of heart. Honest confession of his worst sins. That is why the account narrows its focus to one thing: David’s admission of fault. Until that was forthcoming, David had not repented with his whole heart. David realized that God wanted much more than animal sacrifices. Later, he wrote,
For You will not delight in sacrifice, or I would give it; You will not be pleased with a burnt offering. The sacrifices of God are a broken spirit; a broken and contrite heart, O God, You will not despise (Psalm 51:16-17).
David’s personal and kingly duties already included regular sacrifices. More burnt offerings, without a repentant heart, added to the deception and compounded the guilt (Proverbs 15:8; 21:27). A right heart was very much the issue. At David’s first public confession of sin, the loving Heart of Heaven was already prepared to tell its good news: “The LORD also has put away your sin; you shall not die” (2 Samuel 12:13). David’s crimes of lust, adultery, lying, abuse of power, murder, hypocrisy and false religion were all swept away by that one sentence.
David’s story inspires our highest praises, mainly because it is so much like our story. Sadly, some try to exploit it: “Look, David was saved by prayer alone, proving that we are saved the same way.” In which verse of 2 Samuel 12 did David pray for forgiveness? To whom was David speaking when he confessed? David spoke to Nathan, and in reply Nathan announced God’s forgiveness (2 Samuel 12:13). The story mentions no prayer at all. As far as this account goes, God responded so quickly that there was no time for an intervening prayer, or anything else!
If one wishes to press this case, he might argue that David was saved before prayer or without prayer. But, of course, balanced treatment of Scripture has no interest in isolating passages. Rather it takes all relevant passages into consideration. When we do that, we know that more was involved in David’s forgiveness. The Old Testament, including David’s Psalms, supply an entire context for forgiveness. That context includes prayer. The title with Psalm 51 identifies it as David’s prayer after Nathan confronted him. Such a prayer and such a contrite attitude are vitally important. But we must resist the temptation to isolate Psalm 51 in its turn. The same interpretive method that reaches out to include prayer in Psalm 51, also includes the many Psalms that require trusting submission. Until Nathan’s visit, David had not submitted in matters of honest confession. 2 Samuel 12 tells how David openly confessed his sin and received God’s free gift of life.
In a search for justification without active submission, some treat 2 Samuel 12 as though David was first justified here. In fact, this event describes a time when David was middle-aged. From his youth—before his contest with Goliath—David already had enjoyed great victories of faith (1 Samuel 17:31-37). “The LORD was with him” continually (1 Samuel 18:12, 14; 16:13, 18; 2 Samuel 5:10; 7:9). David’s sin with Bathsheba was a terrible fall, but it was an exception in an otherwise faithful life (1 Kings 15:5). After Nathan came, David’s concern was restoration.
Cast me not away from Your presence, and take not Your Holy Spirit from me. Restore to me the joy of Your salvation, and uphold me with a willing spirit (Psalm 51:11-12).
Restoration is not initial conversion. Renewed forgiveness is not first-time justification. The two share common elements, but initial conversion is not the subject of 2 Samuel 12. David had long enjoyed the presence of God, and the fellowship of the Holy Spirit. No, this cannot be made to support the idea of entering a covenant while rejecting its terms. But it is a wonderful example of restoration within the Old Covenant. And it stands forever as one of the great demonstrations of God’s gracious love. How eager He is to receive His lost child back! How quick He is to turn from His wrath and show mercy!