And Nathan said to David, "
The Lord also has put away your sin; you shall not die. 14 However, because by this deed you have given great occasion to the enemies of the Lord to blaspheme, the child also who is born to you shall surely die."
15 Then Nathan departed to his house.
NKJV
When King David had realised what his "primary" sin was, he immediately repented of his turning away from God some seven or so years beforehand, and God forgave him, but the consequences of his manifested sins that came out of his turning away from God, King David still had to face.
The other part of this story is who was the "traveller" who had visited King David and why did Nathan the prophet say that David had given great occasion to the enemies of the Lord to blaspheme? Who was the "traveller?" The traveller was "Satan." Do we focus on this aspect of this story.
In 2 Samuel 12, Nathan the prophet confronts King David with a parable involving a rich man, a poor man, and a traveler. The Hebrew word used for "traveller" in this passage is "הָלַךְ" (hālakh), which generally means "one who goes, walks, or travels." In the parable, the traveler is a symbolic figure, representing the temptation or desire that led David to commit his sins—primarily his adultery with Bathsheba and the murder of her husband, Uriah.
The idea that this traveler could represent Satan, or an evil influence, is a theological interpretation rather than a direct statement from the text. The traveler can be seen as a metaphor for the intrusion of sinful desire into David's heart, tempting him to commit the acts that led to his downfall.
Nathan's statement that David had given "great occasion to the enemies of the Lord to blaspheme" refers to the fact that David's actions, as the anointed king of Israel and a representative of God's covenant people, had brought disgrace upon God's name. His sin gave the surrounding nations, who were often hostile to Israel and its God, a reason to mock or question the righteousness and justice of the God of Israel.
In this way, the traveler could be understood as not just a personification of temptation or desire, but as an embodiment of the forces that oppose God—whether these are internal, like sinful impulses, or external, like Satan or the enemies of God.
However, the text does not explicitly identify the traveler as Satan; this interpretation relies on a broader theological understanding of the nature of temptation and sin.