Teks -- 2 Samuel 11:1-27 (NET)

David Commits Adultery with Bathsheba

11:1 In the spring of the year, at the time when kings normally conduct wars, David sent out Joab with his officers and the entire Israelite army. They defeated the Ammonites and besieged Rabbah. But David stayed behind in Jerusalem. 11:2 One evening David got up from his bed and walked around on the roof of his palace. From the roof he saw a woman bathing. Now this woman was very attractive. 11:3 So David sent someone to inquire about the woman. The messenger said, “Isn’t this Bathsheba, the daughter of Eliam, the wife of Uriah the Hittite?” 11:4 David sent some messengers to get her. She came to him and he had sexual relations with her. (Now at that time she was in the process of purifying herself from her menstrual uncleanness.) Then she returned to her home. 11:5 The woman conceived and then sent word to David saying, “I’m pregnant.” 11:6 So David sent a message to Joab that said, “Send me Uriah the Hittite.” So Joab sent Uriah to David. 11:7 When Uriah came to him, David asked about how Joab and the army were doing and how the campaign was going. 11:8 Then David said to Uriah, “Go down to your home and relax.” When Uriah left the palace, the king sent a gift to him. 11:9 But Uriah stayed at the door of the palace with all the servants of his lord. He did not go down to his house. 11:10 So they informed David, “Uriah has not gone down to his house.” So David said to Uriah, “Haven’t you just arrived from a journey? Why haven’t you gone down to your house?” 11:11 Uriah replied to David, “The ark and Israel and Judah reside in temporary shelters, and my lord Joab and my lord’s soldiers are camping in the open field. Should I go to my house to eat and drink and have marital relations with my wife? As surely as you are alive, I will not do this thing!” 11:12 So David said to Uriah, “Stay here another day. Tomorrow I will send you back.” So Uriah stayed in Jerusalem both that day and the following one. 11:13 Then David summoned him. He ate and drank with him, and got him drunk. But in the evening he went out to sleep on his bed with the servants of his lord; he did not go down to his own house. 11:14 In the morning David wrote a letter to Joab and sent it with Uriah. 11:15 In the letter he wrote: “Station Uriah in the thick of the battle and then withdraw from him so he will be cut down and killed.” 11:16 So as Joab kept watch on the city, he stationed Uriah at the place where he knew the best enemy soldiers were. 11:17 When the men of the city came out and fought with Joab, some of David’s soldiers fell in battle. Uriah the Hittite also died. 11:18 Then Joab sent a full battle report to David. 11:19 He instructed the messenger as follows: “When you finish giving the battle report to the king, 11:20 if the king becomes angry and asks you, ‘Why did you go so close to the city to fight? Didn’t you realize they would shoot from the wall? 11:21 Who struck down Abimelech the son of Jerub-Besheth? Didn’t a woman throw an upper millstone down on him from the wall so that he died in Thebez? Why did you go so close to the wall?’ just say to him, ‘Your servant Uriah the Hittite is also dead.’” 11:22 So the messenger departed. When he arrived, he informed David of all the news that Joab had sent with him. 11:23 The messenger said to David, “The men overpowered us and attacked us in the field. But we forced them to retreat all the way to the door of the city gate. 11:24 Then the archers shot at your servants from the wall and some of the king’s soldiers died. Your servant Uriah the Hittite is also dead.” 11:25 David said to the messenger, “Tell Joab, ‘Don’t let this thing upset you. There is no way to anticipate whom the sword will cut down. Press the battle against the city and conquer it.’ Encourage him with these words.” 11:26 When Uriah’s wife heard that her husband Uriah was dead, she mourned for him. 11:27 When the time of mourning passed, David had her brought to his palace. She became his wife and she bore him a son. But what David had done upset the Lord.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: 2Sa 11:1 - After

When that year ended, and the next begun, which was in the spring time.

Wesley: 2Sa 11:1 - When kings

Which is, when the ground is fit for the march of soldiers, and brings forth provision for man and beast.

Wesley: 2Sa 11:1 - Tarried at Jerusalem

Had he been now in his post, at the head of his forces be had been out of the way of temptation.

Wesley: 2Sa 11:2 - Arose from off his bed

Where he had lain, and slept for some time. And the bed of sloth often proves the bed of lust.

Wesley: 2Sa 11:2 - Washing herself

In a bath, which was in her garden. Probably from some ceremonial pollution.

Wesley: 2Sa 11:3 - He inquired

Instead of suppressing that desire which the sight of his eyes had kindled, he seeks rather to feed it; and first enquires who she was; that if she were unmarried, he might make her either his wife or his concubine.

Wesley: 2Sa 11:4 - Took her

From her own house into his palace, not by force, but by persuasion.

Wesley: 2Sa 11:4 - Lay with her

See how all the way to sin is down hill! When men begin, they cannot soon stop themselves.

Wesley: 2Sa 11:8 - Go down

Not doubting but he would there converse with his wife, and so cover their sin and shame.

Wesley: 2Sa 11:9 - The servants

With the king's guard. This he did, by the secret direction of God's wise providence, who would bring David's sin to light.

Wesley: 2Sa 11:10 - Camest

Wearied with hard service and travel, nor did I expect or desire that thou shouldest now attend upon my person, or keep the watch.

Wesley: 2Sa 11:11 - The ark

This it seems, was now carried with them for their encouragement and direction, as was usual.

Wesley: 2Sa 11:11 - Fields

In tents which are in the fields. His meaning is, now, when God's people are in a doubtful and dangerous condition, it becomes me to sympathize with them, and to abstain even from lawful delights.

Wesley: 2Sa 11:15 - He arose

So far is David from repenting, that he seeks to cover one sin with another. How are the beginnings of sin to be dreaded! For who knows where it will end? David hath sinned, therefore Uriah must die! That innocent, valiant, gallant man, who was ready to die for his prince's honour, must die by his prince's hand! See how fleshly lusts war against the soul, and what devastations they make in that war! How they blind the eyes, fear the conscience, harden the heart, and destroy all sense of honour and justice!

Wesley: 2Sa 11:27 - The mourning

Which was seven days. Nor could the nature of the thing admit of longer delay, lest the too early birth of the child might discover David's sin.

Wesley: 2Sa 11:27 - Bare a son

By which it appears, That David continued in the state of impenitency for divers months together; and this notwithstanding his frequent attendance upon God's ordinances. Which is an eminent instance of the corruption of man's nature, of the deceitfulness of sin, and of the tremendous judgment of God in punishing one sin, by delivering a man up to another.

JFB: 2Sa 11:1 - at the time when kings go forth to battle

The return of spring was the usual time of commencing military operations. This expedition took place the year following the war against the Syrians; and it was entered upon because the disaster of the former campaign having fallen chiefly upon the Syrian mercenaries, the Ammonites had not been punished for their insult to the ambassadors.

JFB: 2Sa 11:1 - David sent Joab and his servants . . . they destroyed the children of Ammon

The powerful army that Joab commanded ravaged the Ammonite country and committed great havoc both on the people and their property, until having reached the capital, they besieged Rabbah-- Rabbah denotes a great city. This metropolis of the Ammonites was situated in the mountainous tract of Gilead, not far from the source of the Arnon. Extensive ruins are still found on its site.

JFB: 2Sa 11:2 - it came to pass in an eveningtide, that David arose from off his bed

The Hebrews, like other Orientals, rose at daybreak, and always took a nap during the heat of the day. Afterwards they lounged in the cool of the evening on their flat-roofed terraces. It is probable that David had ascended to enjoy the open-air refreshment earlier than usual.

JFB: 2Sa 11:3 - one said

Literally, "he said to himself,"

JFB: 2Sa 11:3 - Is not this Bath-sheba? &c.

She seems to have been a celebrated beauty, whose renown had already reached the ears of David, as happens in the East, from reports carried by the women from harem to harem.

JFB: 2Sa 11:3 - Bath-sheba, the daughter of Eliam

Or Ammiel (1Ch 3:5), one of David's worthies (2Sa 23:34), and son of Ahithophel.

JFB: 2Sa 11:4 - David sent messengers, and took her

The despotic kings of the East, when they take a fancy for a woman, send an officer to the house were she lives, who announces it to be the royal pleasure she should remove to the palace. An apartment is there assigned to her; and if she is made queen, the monarch orders the announcement to be made that he has made choice of her to be queen. Many instances in modern Oriental history show the ease and despatch with which such secondary marriages are contracted, and a new beauty added to the royal seraglio. But David had to make a promise, or rather an express stipulation, to Bath-sheba, before she complied with the royal will (1Ki 1:13, 1Ki 1:15, 1Ki 1:17, 1Ki 1:28); for in addition to her transcendent beauty, she appears to have been a woman of superior talents and address in obtaining the object of her ambition; in her securing that her son should succeed on the throne; in her promptitude to give notice of her pregnancy; in her activity in defeating Adonijah's natural expectation of succeeding to the crown; in her dignity as the king's mother--in all this we see very strong indications of the ascendency she gained and maintained over David, who, perhaps, had ample leisure and opportunity to discover the punishment of this unhappy connection in more ways than one [TAYLOR, Calmet].

JFB: 2Sa 11:5 - the woman conceived, and sent and told David

Some immediate measures of concealing their sin were necessary, as well for the king's honor as for her safety, for death was the punishment of an adulteress (Lev 20:10).

JFB: 2Sa 11:8 - David said to Uriah, Go down to thy house

This sudden recall, the manner of the king, his frivolous questions (2Sa 11:7), and his urgency for Uriah to sleep in his own house, probably awakened suspicions of the cause of this procedure.

JFB: 2Sa 11:8 - there followed him a mess of meat from the king

A portion of meat from the royal table, sent to one's own house or lodgings, is one of the greatest compliments which an Eastern prince can pay.

JFB: 2Sa 11:9 - But Uriah slept at the door of the king's house

It is customary for servants to sleep in the porch or long gallery; and the guards of the Hebrew king did the same. Whatever his secret suspicions might have been, Uriah's refusal to indulge in the enjoyment of domestic pleasure, and his determination to sleep "at the door of the king's house," arose from a high and honorable sense of military duty and propriety (2Sa 11:11). But, doubtless, the resolution of Uriah was overruled by that Providence which brings good out of evil, and which has recorded this sad episode for the warning of the church.

JFB: 2Sa 11:14-15 - David wrote a letter to Joab, and sent it by the hand of Uriah . . . Set ye Uriah in the forefront of the hottest battle

The various arts and stratagems by which the king tried to cajole Uriah, till at last he resorted to the horrid crime of murder--the cold-blooded cruelty of despatching the letter by the hands of the gallant but much-wronged soldier himself, the enlistment of Joab to be a partaker of his sin, the heartless affectation of mourning, and the indecent haste of his marriage with Bath-sheba--have left an indelible stain upon the character of David, and exhibit a painfully humiliating proof of the awful lengths to which the best of men may go when they forfeit the restraining grace of God.

Clarke: 2Sa 11:1 - When kings go forth

When kings go forth - This was about a year after the war with the Syrians spoken of before, and about the spring of the year, as the most proper season for military operations. Calmet thinks they made two campaigns, one in autumn and the other in spring; the winter being in many respects inconvenient, and the summer too hot.

Clarke: 2Sa 11:2 - In an evening-tide - David arose

In an evening-tide - David arose - He had been reposing on the roof of his house, to enjoy the breeze, as the noonday was too hot for the performance of business. This is still a constant custom on the flat-roofed houses in the East

Clarke: 2Sa 11:2 - He saw a woman washing herself

He saw a woman washing herself - How could any woman of delicacy expose herself where she could be so fully and openly viewed? Did she not know that she was at least in view of the king’ s terrace? Was there no design in all this? Et fugit ad salices, et se cupit ante videri . In a Bengal town pools of water are to be seen everywhere, and women may be seen morning and evening bathing in them, and carrying water home. Thus David might have seen Bath-sheba, and no blame attach to her

2Sa 11:4 shows us that this washing was at the termination of a particular period.

Clarke: 2Sa 11:3 - The daughter of Eliam

The daughter of Eliam - Called, 1Ch 3:5, Ammiel; a word of the same meaning, The people of my God, The God of my people. This name expressed the covenant - I will be your God; We will be thy people.

Clarke: 2Sa 11:4 - And she came in unto him

And she came in unto him - We hear nothing of her reluctance, and there is no evidence that she was taken by force.

Clarke: 2Sa 11:5 - And the woman conceived

And the woman conceived - A proof of the observation on 2Sa 11:4; as that is the time in which women are most apt to conceive.

Clarke: 2Sa 11:8 - Go down to thy house, and wash thy feet

Go down to thy house, and wash thy feet - Uriah had come off a journey, and needed this refreshment; but David’ s design was that he should go and lie with his wife, that the child now conceived should pass for his, the honor of Bath-sheba be screened, and his own crime concealed. At this time he had no design of the murder of Uriah, nor of taking Bath-sheba to wife

Clarke: 2Sa 11:8 - A mess of meat from the king

A mess of meat from the king - All this was artfully contrived.

Clarke: 2Sa 11:9 - Slept at the door

Slept at the door - That is, in one of the apartments or niches in the court of the king’ s house. But in Bengal servants and others generally sleep on the verandahs or porches in face of their master’ s house.

Clarke: 2Sa 11:10 - Camest thou not from thy journey?

Camest thou not from thy journey? - It is not thy duty to keep watch or guard; thou art come from a journey, and needest rest and refreshment.

Clarke: 2Sa 11:11 - The ark, and Israel - abide in tents

The ark, and Israel - abide in tents - It appears therefore that they had taken the ark with them to battle

This was the answer of a brave, generous and disinterested man. I will not indulge myself while all my fellow soldiers are exposed to hardships, and even the ark of the Lord in danger. Had Uriah no suspicion of what had been done in his absence?

Clarke: 2Sa 11:13 - He made him drunk

He made him drunk - Supposing that in this state he would have been off his guard, and hastened down to his house.

Clarke: 2Sa 11:14 - David wrote a letter

David wrote a letter - This was the sum of treachery and villany. He made this most noble man the carrier of letters which prescribed the mode in which he was to be murdered. This case some have likened to that of Bellerophon, son of Glaucus, king of Ephyra, who being in the court of Proetus, king of the Argives, his queen Antia, or as others Sthenoboea, fell violently in love with him; but he, refusing to gratify her criminal passions, was in revenge accused by her to Proetus her husband, as having attempted to corrupt her. Proetus not willing to violate the laws of hospitality by slaying him in his own house, wrote letters to Jobates, king of Lycia, the father of Sthenoboea, and sent them by the hand of Bellerophon, stating his crime, and desiring Jobates to put him to death. To meet the wishes of his son-in-law, and keep his own hands innocent of blood, he sent him with a small force against a very warlike people called the Solymi; but, contrary to all expectation, he not only escaped with his life, but gained a complete victory over them. He was afterwards sent upon several equally dangerous and hopeless expeditions, but still came off with success; and to reward him Jobates gave him one of his daughters to wife, and a part of his kingdom. Sthenoboea, hearing this, through rage and despair killed herself

I have given this history at large, because many have thought it not only to be parallel to that of Uriah, but to be a fabulous formation from the Scripture fact: for my own part, I scarcely see in them any correspondence, but in the simple circumstance that both carried those letters which contained their own condemnation. From the fable of Bellerophon came the proverb, Bellerophontis literas portare , "to carry one’ s own condemnation".

Clarke: 2Sa 11:17 - Uriah the Hittite died also

Uriah the Hittite died also - He was led to the attack of a place defended by valiant men; and in the heat of the assault, Joab and his men retired from this brave soldier, who cheerfully gave up his life for his king and his country.

Clarke: 2Sa 11:20 - If - the king’ s wrath arise

If - the king’ s wrath arise - It is likely that Joab had by some indiscretion suffered loss about this time;; and he contrived to get rid of the odium by connecting the transaction with the death of Uriah, which he knew would be so pleasing to the king.

Clarke: 2Sa 11:25 - The sword devoureth one as well as another

The sword devoureth one as well as another - What abominable hypocrisy was here! He well knew that Uriah’ s death was no chance-medley; he was by his own order thrust on the edge of the sword.

Clarke: 2Sa 11:26 - She mourned for her husband

She mourned for her husband - The whole of her conduct indicates that she observed the form without feeling the power of sorrow

She lost a captain and got a king for her spouse; this must have been deep affliction indeed: and therefore: -

Lachrymas non sponte cadentes Effudit

gemitusque expressit pectore laeto

"She shed reluctant tears

and forced out groans from a joyful heart.

Clarke: 2Sa 11:27 - When the mourning was past

When the mourning was past - Probably it lasted only seven days

Clarke: 2Sa 11:27 - She became his wife

She became his wife - This hurried marriage was no doubt intended on both sides to cover the pregnancy

Clarke: 2Sa 11:27 - But the thing that David had done displeased the Lord

But the thing that David had done displeased the Lord - It was necessary to add this, lest the splendor of David’ s former virtues should induce any to suppose his crimes were passed over, or looked on with an indulgent eye, by the God of purity and justice. Sorely he sinned, and sorely did he suffer for it; he sowed one grain of sweet, and reaped a long harvest of calamity and wo

On a review of the whole, I hesitate not to say that the preceding chapter is an illustrious proof of the truth of the sacred writings. Who that intended to deceive, by trumping up a religion which he designed to father on the purity of God, would have inserted such an account of one of its most zealous advocates, and once its brightest ornament? God alone, whose character is impartiality, has done it, to show that his religion, librata ponderibus suis , will ever stand independently of the conduct of its professors

Drs. Delaney, Chandler, and others, have taken great pains to excuse and varnish this conduct of David; and while I admire their ingenuity, I abhor the tendency of their doctrine, being fully convinced that he who writes on this subject should write like the inspired penman, who tells the Truth, the Whole Truth, and Nothing But The Truth

David may be pitied because he had fallen from great eminence; but who can help deploring the fate of the brave, the faithful, the incorruptible Uriah? Bath-sheba was probably first in the transgression, by a too public display of her charms; by which accidentally, the heart of David was affected wounded, and blinded. He committed one crime which he employed many shifts to conceal; these all failing, he is led from step to step to the highest degree of guilt. Not only does he feel that his and her honor, but even their lives, are at stake; for death, by the law of Moses, was the punishment of adultery. He thought therefore that either Uriah must die, or he and Bath-sheba perish for their iniquity; for that law had made no provision to save the life of even a king who transgressed its precepts. He must not imbrue his own hands in the blood of this brave man; but he employs him on a service from which his bravery would not permit him to shrink; and it which, from the nature of his circumstances, he must inevitably perish. The awful trial is made, and it succeeds. The criminal king and his criminal paramour are for a moment concealed; and one of the bravest of men falls an affectionate victim for the safety and support of him by whom his spotless blood is shed! But what shall we say of Joab, the wicked executor of the base commands of his fallen master? He was a ruffian, not a soldier; base and barbarous beyond example, in his calling; a pander to the vices of his monarch, while he was aware that he was outraging every law of religion, piety, honor, and arms! It is difficult to state the characters, and sum up and apportion the quantity of vice chargeable on each

Let David, once a pious, noble, generous, and benevolent hero, who, when almost perishing with thirst, would not taste the water which his brave men had acquired at the hazard of their lives; let this David, I say, be considered an awful example of apostasy from religion, justice, and virtue; Bath-sheba, of lightness and conjugal infidelity; Joab, of base, unmanly, and cold-blooded cruelty; Uriah, of untarnished heroism, inflexible fidelity, and unspotted virtue; and then justice will be done to each character. For my own part, I must say, I pity David; I venerate Uriah; I detest Joab, and think meanly of Bath-sheba. Similar crimes have been repeatedly committed in similar circumstances. I shall take my leave of the whole with: -

Id commune malum; semel insanivimus omnes

Aut sumus, aut fuimus, aut possumus

omne quod hic est

God of purity and mercy! save the reader from the ευπεριστατος ἁμαρτια, well circumstanced sin; and let him learn

"Where many mightier have been slain

By thee unsaved, he falls.

See the notes on the succeeding chapter, 2 Samuel 12 (note).

TSK: 2Sa 11:1 - after the year // at the time // David sent // Rabbah

am 2969, bc 1035, An, Ex, Is, 456

after the year : etc. Heb. at the return of the year. 1Ki 20:22, 1Ki 20:26; 2Ch 36:10; Ecc 3:8

at the time : The sacred historian seems to intimate that there was one particular time of the year to which military operations were limited; and Josephus informs us that this took place in the beginning of spring. In another part of his works he says, that as soon as spring was begun, Adad levied and led forth his army against the Hebrews. Antiochus also prepared to invade Judea at the first appearance of spring; and Vespasian marched to Antipatris at the commencement of the same season. The kings and armies of the East, says Chardin, do not march but when there is grass, and when they can encamp, which is in April. This rule, however, seems to be disregarded in modern times.

David sent : 1Ch 20:1; Zec 14:3

Rabbah : 2Sa 12:26; Deu 3:11; 1Ch 20:1; Eze 21:20

TSK: 2Sa 11:2 - arose from // the roof of // he saw // very beautiful

arose from : 2Sa 4:5, 2Sa 4:7; Pro 19:15, Pro 24:33, Pro 24:34; Mat 26:40, Mat 26:41; 1Th 5:6, 1Th 5:7; 1Pe 4:7

the roof of : Deu 22:8; Jer 19:13; Mat 10:27; Act 10:9

he saw : Gen 3:6, Gen 6:2, Gen 34:2; Job 31:1; Psa 119:37; Mat 5:28; 1Jo 2:16

very beautiful : Gen 39:6; Pro 6:25, Pro 31:30

TSK: 2Sa 11:3 - sent // Bathsheba // Eliam // Uriah

sent : Jer 5:8; Hos 7:6, Hos 7:7; Jam 1:14, Jam 1:15

Bathsheba : or, Bath-shua

Eliam : or, Ammiel, 1Ch 3:5

Uriah : 2Sa 23:39; 1Ch 11:41

TSK: 2Sa 11:4 - sent messengers // he lay // she was // purified

sent messengers : Gen 39:7; Job 31:9-11; Psa 50:18

he lay : Psa 51:1 *title Jam 1:14, Jam 1:15

she was : etc. or, and when she had purified herself, etc. she returned. Pro 30:20

purified : Lev 12:2-5, Lev 15:19-28, Lev 15:29-33, Lev 18:19

TSK: 2Sa 11:5 - I am with child

I am with child : Deu 22:22; Pro 6:34

TSK: 2Sa 11:6 - Send me

Send me : Gen 4:7, Gen 38:18-23; 1Sa 15:30; Job 20:12-14; Pro 28:13; Isa 29:13; Mat 26:70, Mat 26:72, Mat 26:74

TSK: 2Sa 11:7 - how Joab did

how Joab did : Heb. of the peace of Joab, Gen 29:6, Gen 37:14; 1Sa 17:22

TSK: 2Sa 11:8 - go down // wash // there followed him // a mess

go down : Psa 44:21; Isa 29:15; Luk 12:2; Heb 4:13

wash : Gen 18:4, Gen 19:2

there followed him : Heb. there went out after him, Psa 12:2, Psa 55:21

a mess : Gen 43:34

TSK: 2Sa 11:9

Job 5:12-14; Pro 21:30

TSK: 2Sa 11:11 - The ark // my lord // shall I then // as thou livest

The ark : 2Sa 7:2, 2Sa 7:6; 1Sa 4:4, 1Sa 14:18

my lord : 2Sa 20:6; Mat 10:24, Mat 10:25; Joh 13:14; 1Co 9:25-27; 2Ti 2:3, 2Ti 2:4, 2Ti 2:12; Heb 12:1, Heb 12:2

shall I then : Isa 22:12-14

as thou livest : 2Sa 14:19; 1Sa 1:26, 1Sa 17:55, 1Sa 20:3, 1Sa 25:26

TSK: 2Sa 11:12

Jer 2:22, Jer 2:23, Jer 2:37

TSK: 2Sa 11:13 - made him // with the servants

made him : Gen 19:32-35; Exo 32:21; Hab 2:15

with the servants : 2Sa 11:9

TSK: 2Sa 11:14 - wrote a letter

wrote a letter : It was resolved in David’ s breast that Uriah must die - that innocent, valiant, and gallant man, who was ready to sacrifice his life for the honour of his prince; and, worse than all, by being himself made the bearer of letters to Joab which prescribed the mode by which he was to be murdered. This was the greatest treachery and villany on the part of David; while Joab appears to enter as fully upon the execution of the murder, being perhaps pleased to have this opportunity of further enthralling his king, and thus increasing his own power. 1Ki 21:8-10; Psa 19:13, Psa 52:2, Psa 62:9; Jer 9:1-4, Jer 17:9; Mic 7:3-5

TSK: 2Sa 11:15 - Set ye // hottest // from him // and die

Set ye : 2Sa 11:17; 1Sa 18:17, 1Sa 18:21, 1Sa 18:25; Psa 51:4, Psa 51:14; Jer 20:13

hottest : Heb. strong

from him : Heb. from after him

and die : 2Sa 12:9

TSK: 2Sa 11:16 - he assigned

he assigned : 2Sa 11:21, 2Sa 3:27, 2Sa 20:9, 2Sa 20:10; 1Sa 22:17-19; 1Ki 2:5, 1Ki 2:31-34, 1Ki 21:12-14; 2Ki 10:6; Pro 29:12; Hos 5:11; Act 5:29

TSK: 2Sa 11:17 - there fell

there fell : 2Sa 12:9; Psa 51:14

TSK: 2Sa 11:21 - Abimelech // Jerubbesheth // Thy servant

Abimelech : Jdg 9:53

Jerubbesheth : Jdg 6:32, Jdg 7:1, Jerubbaal

Thy servant : 2Sa 3:27, 2Sa 3:34; Psa 39:8; Isa 14:10; Eze 16:51, Eze 16:52

TSK: 2Sa 11:25 - displease thee // for the sword // one // make

displease thee : Heb. be evil in thine eyes

for the sword : Jos 7:8, Jos 7:9; 1Sa 6:9; Ecc 9:1-3, Ecc 9:11, Ecc 9:12

one : Heb. so and such, What abominable hypocrisy was here! He well knew that the death of this noble and gallant man was no chance-medleycaps1 . hcaps0 e was by his own order thrust on the sword.

make : 2Sa 12:26

TSK: 2Sa 11:26 - she mourned

she mourned : 2Sa 3:31, 2Sa 14:2; Gen 27:41

TSK: 2Sa 11:27 - And when // fetched her // But the thing // displeased

And when : etc. The whole of her conduct indicates that she observed the form, without feeling the power of sorrow. She lost a captain, and got a king for her husband, and therefore, Lacrymas non sponte cadentes effudit; gemitusque expressit pectore laeto ; ""She shed reluctant tears; and forced out groans from a joyful breast!"

fetched her : 2Sa 3:2-5, 2Sa 5:13-16, 2Sa 12:9; Deu 22:29

But the thing : Gen 38:10; 1Ch 21:7

displeased : Heb. was evil in the eyes of, Psa 5:6, Psa 51:4, Psa 51:5; Heb 13:4

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: 2Sa 11:1 - After the year was expired // When kings go forth // To battle // Rabbah

After the year was expired when that year ended, and the next begun, which was in the spring time, Exo 12:2 .

When kings go forth which is when the ground is fit for the march of soldiers, and brings forth provision for man and beast.

To battle: these words are to be understood here, as Gen 10:11 14:8 .

Rabbah the chief and royal city of the Ammonites, Deu 3:11 .

Poole: 2Sa 11:2 - From off his bed // Washing herself

From off his bed where he had lain and slept for some time; being possibly disposed to sleep after dinner, by reason of some excess committed in eating or drinking; and indulging himself in his lazy humour, which may seem very improper for so great a prince and captain, who had so many and great burdens upon his shoulders, especially in a time of war; and therefore such practices have been condemned by heathens; and Homer will not allow a general and great counsellor to sleep all the night, much less to take any part of the day for it. And therefore this is thought to be David’ s first error, and the occasion of his following fall. Walked upon the roof; which was plain, after the manner, Deu 22:8 .

Washing herself to wit, in a bath, which possibly was in her garden, or in some room near to the king s palace, where she might wash herself divers ways, and for different ends; either for health, or coolness, or to cleanse herself from some kind of legal impurity; where also, the windows being open, and she careless, David might espy her.

Poole: 2Sa 11:3 - Bath-sheba

Instead of suppressing that lust which the sight of his eyes had kindled, he seeks rather to feed it; and first inquires who she was; that, if she were unmarried, he might make her either his wife or his concubine.

Bath-sheba called also Bath-shuah , 1Ch 3:5 , where also Eliam is called Ammiel . The Hittite ; so called, either,

1. By his original, being born either of that race, but become a zealous proselyte; or, at least. among that people. Or,

2. By his habitation among them. Or,

3. For some notable exploit of his against that people: see 1Sa 26:6 , and See Poole "2Sa 8:18" .

Poole: 2Sa 11:4 - David sent and took her // She came in unto him

David sent and took her from her own house into his palace, not by force, but by persuasion, as desiring to speak with her.

She came in unto him into his palace and chamber, as he desired. For she was purified, to wit, from her menstruous pollution, according to the law, Lev 18:19 ; which is here noted as the reason, either why David pursued his lustful desire, or why she so easily yielded to it, because she was not under that pollution which might alienate her from it; or rather, why she so readily conceived, that time being observed by Aristotle and others to be the most likely time for conception.

Poole: 2Sa 11:5

Consider therefore what to do for thy own honour, and for my safety, whom thou hast brought into a most shameful and dangerous condition.

Poole: 2Sa 11:7

Frivolous questions, which any common messenger could have answered; which probably made Uriah suspect that there was some other secret cause why he was sent for. And he might understand something, either by David’ s messengers, 2Sa 11:4 , or by some of his own family, concerning her being sent for to the court; which, together with other circumstances, might give him cause of further suspicion. Yet such might be the questions (though not here particularly mentioned) concerning those heads, as every private person might not be acquainted with, nor able to resolve, but such only as were acquainted with the counsel of war.

Poole: 2Sa 11:8 - Go down to thy house // Wash thy feet

Go down to thy house not doubting but he would there converse with his wife, and so cover their sin and shame.

Wash thy feet as travellers there used to do. There followed him a mess of meat; seemingly as testimony of David’ s respect and affection to him; but really to cheer up his spirits, and dispose him to desire his wife’ s company.

Poole: 2Sa 11:9 - With all the servants of his lord

With all the servants of his lord with the king’ s guard. This he did, either upon some suspicion of the matter; see 2Sa 11:7 or by the secret direction of God’ s wise and irresistible providence, who would bring David’ s sin to light.

Poole: 2Sa 11:10 - When they had told David // Camest thou not from thy journey

When they had told David whether of their own accord, or being first asked by David, it doth not appear.

Camest thou not from thy journey wearied with hard service and travel, and therefore didst need refreshment? nor did I expect or desire that thou shouldst now attend upon my person, or keep the watch.

Poole: 2Sa 11:11 - The ark // In the open fields // And to lie with my wife

The ark it seems, was now carried with them for their encouragement and direction, as was usual: see Num 10:35 1Sa 4:4 .

In the open fields to wit, in tents which are in the fields.

And to lie with my wife: he might possibly add these words, to insinuate his apprehension of the king’ s design, and to awaken his conscience to the consideration of his sin, and of the injury which he had done him. His meaning is, Now when God’ s people are in a doubtful and dangerous condition, it becomes me to sympathize with them, and to abstain even from lawful delights. Whereby he might possibly intimate how unworthy it was for David in such a season to indulge himself in sinful and injurious pleasures. But David’ s ear was now deaf, his heart being hardened through the deceitfulness of sin.

Poole: 2Sa 11:13 - When David had called him // He made him drunk // He went out to lie on his bed // With the servants of his lord

When David had called him i.e. being invited by David.

He made him drunk or, he made him merry , as the word oft signifies. He caused him to drink more than was convenient.

He went out to lie on his bed which it doth not appear that he did the night before; but now his excess in eating and drinking might make it more necessary for him.

With the servants of his lord i.e. in some chamber in the king’ s court, where the king’ s servants used to take their repose.

Poole: 2Sa 11:15

So far is David from repenting upon these just and great occasions, that he seeks to cover one sin with another; and to hide his adultery with murder, even the murder of a most excellent person, and that in a most malicious and perfidious manner.

Poole: 2Sa 11:16

Placed there to defend it, because that part of the city was supposed either the weakest, or the place designed for the assault. Joab having formerly committed a base murder upon Abner, was ready to execute this wicked command of the king; that so he being involved in the same guilt with him, might the more willingly receive him into favour.

Poole: 2Sa 11:21 - Jerubbesheth

Jerubbesheth called also Jerubbaal , Jud 9:1 . See Poole "2Sa 2:8" . Thy servant Uriah the Hittite is dead also; which he knew would be acceptable news to the king, and therefore allay his wrath. This indeed might make the messenger suspect that David had a hand in Uriah’ s death; and possibly Joab might say so for that very reason, that these matters by degrees being known, David might be hardened in sin, and so Joab might have the greater interest in him.

Poole: 2Sa 11:23

We beat them back, and pursued them even to the gate.

Poole: 2Sa 11:25 - Let not this thing displease thee // Encourage thou him

Let not this thing displease thee be not dejected or discouraged by this sad occasion.

Encourage thou him i.e. Joab, to proceed in the siege.

Poole: 2Sa 11:27 - When the mourning was past // David sent and fetched her to his house, and she became his wife // The thing that David had done

When the mourning was past which was seven days, Gen 1:10 1Sa 31:13 . Nor could the nature of the thing admit of longer delay lest the too early birth of the child might discover David’ s sin.

David sent and fetched her to his house, and she became his wife by which it appears that David continued in the state of impenitency for divers months together, and this notwithstanding his frequent attendance upon God’ s ordinances; which is an eminent instance of the corruption of man’ s nature, which is even in the best; and, without Divine assistance, is too strong for them; of the deceitfulness of sin, and of the tremendous judgment of God in punishing one sin, by delivering a man up to another.

The thing that David had done i.e. his adultery and murder, as is evident from the next chapter.

Haydock: 2Sa 11:1 - Year // Ammon // Rabba

Year. Hebrew, "at the end of the year," (Chaldean; Syriac) which may be explained either of the year after the preceding engagement, or at the end of the civil year, in the autumnal equinox, (Calmet) or of the sacred year, which begins in the spring, (Haydock) when kings more commonly go to battle, about the month of March. (Menochius) ---

In hot countries they make a campaign also in autumn. ---

Ammon. They had not been sufficiently chastised, as they had saved themselves within their strong cities. They had added to their other crimes, that of stirring up the Syrians against David. (Calmet) ---

Rabba, the capital of Ammon, which Polybius calls "Rabatamana." See chap. v. 8. (Haydock)

Haydock: 2Sa 11:2 - Noon // His house

Noon. He had been reposing, according to custom, chap. iv. 7. (Calmet) ---

But the devil was not idle. He was meditating a temptation and crime, which involved a great part of the remainder of David's life in misery. (Haydock) ---

He had reigned 18 years, and lived 48, almost without blame. (Salien, the year of the world 2998.) ---

His house, as the Hebrew explains it. The Vulgate might insinuate that the woman was upon "the roof of her house." But she was probably in her garden, as the Jews have their baths in the open air. They are frequently obliged to purify themselves. (Calmet) ---

The house must have been very near David's palace. (Salien)

Haydock: 2Sa 11:3 - Eliam

Eliam. By a transposition of letters, he is called Ammiel, in 1 Paralipomenon iii. 5. Both words signify "my people is God's." This son of Achitophel (chap. xxiii. 34,) was one of David's valiant men, as well as Urias, who is styled the Hethite, being born at Eth; (St. Jerome; Salien) or on account of his extraction, or because he or his ancestors (Haydock) had performed some great exploit against that nation; as Germanicus, Africanus, &c., received those titles among the Romans, for conquering the Germans, &c. (Calmet) ---

Eth was a place near Hebron. (Adrichomius 128.) (Menochius) ---

The name of Bethsabee is also different in Paralipomenon; the last b in Hebrew being changed into v. Both-shua, both-al-i-am; instead of Both-shoba, both-am-i-al. (Haydock) (Kennicott) ---

The grandfather of Bethsabee is supposed to have revolted against David, to revenge the wrong done to her. (Tirinus; Cornelius a Lapide) "Let the weak tremble at the fall of the strong." (St. Augustine, in Psalm l.)

Haydock: 2Sa 11:4 - Purified // Hoc ideo additum ne miraremur illico eam concepisse

Purified. Literally, "sanctified." Hebrew and Septuagint, "for she was, " &c. (Haydock) ---

Hoc ideo additum ne miraremur illico eam concepisse. (Grotius; Aristotle, Anim. vii. 20. ---

Women were obliged to bathe after such actions, Leviticus xv. 18.

Haydock: 2Sa 11:8 - Feet // King

Feet. As they did not wear stockings, this practice was very common after a journey. David thus insinuated that Urias might take his rest, and go to his wife, that so he might suppose that the child was his own, and the crime of Bethsabee might be concealed. (Calmet) ---

King, as a mark of honour, but in reality that he might be more excited to indulge his pleasures. (Abulensis) (Menochius)

Haydock: 2Sa 11:9 - House

House, in the court, for the guards. See Atheneus v. 2., &c.

Haydock: 2Sa 11:10 - Journey

Journey, of thirty hours' length. (Adrichomius)

Haydock: 2Sa 11:11 - Ark // Thing

Ark. Most people suppose that the ark and the priests were before Rabba, as they seem to have been present in all expeditions of consequence. (Menochius) (Calmet) ---

but, at any rate, the ark was covered with skins or veils, even in the tabernacle at Gabaon, or at Sion. (Haydock) ---

Thing. He binds himself by an oath not to gratify his natural inclinations, that the king might desist from pressing him any farther. (Salien) ---

But David resolves to endeavour to make him forget his oath, during the moments of intoxication. The valour and temperance of Urias, and divine Providence, render all his craft useless; and a concatenation of crimes cannot hide the original offence. (Haydock)

Haydock: 2Sa 11:13 - Couch

Couch. It seems he was one of the guards. Josephus says he was Joab's armour-bearer, (Antiquities vii. 7.) and one of David's heroes, chap. xxiii. 39.

Haydock: 2Sa 11:14 - Morning // Urias // Egomet tabellas detuli ut vincirer

Morning of the fourth day, as Urias staid three nights at Jerusalem. It is not clear that he was intoxicated the last of them. On that night David permitted him to act as he should think proper; and finding that he obstinately persisted in the resolution of not going to sleep with his wife, he had recourse to the last and most barbarous expedient of making way for his own marriage with the woman, as he saw this was the only method left for him to save her honour. The utmost expedition was requisition, as many days must have elapsed before she perceived her situation; (Haydock) and if many more should pass over, it would be manifest to the world that she had been guilty of adultery, and must either be stoned, or, if David spared her, he must bear the blame. (Salien) ---

Urias. The fable of Bellerophon being sent by Prœtus to Jobates, king of Syria, with a letter, desiring the king to put the bearer to death, seems to have been copied from this history. Their letters have become proverbial. (St. Chrysostom) Aha Bellerophontem jam tuus me fecit filius,

Egomet tabellas detuli ut vincirer. (Plaut. Bacchide.)

Haydock: 2Sa 11:15 - Die

Die. We no longer behold the genius of that David who would not hurt his persecutor. What a change does a shameful passion introduce in the whole conduct of a man! and how does one false step conduct from one abyss to another! Proprium humani ingenii est odisse quem læseris. (Tacitus) ---

David could no longer bear the sight of a man whom he had injured so grievously. (Calmet)

Haydock: 2Sa 11:17 - Also

Also. Hence David prays with reason; Deliver me from blood ( sanguinibus ) of many slain. He was answerable for all (Cajetan)

Haydock: 2Sa 11:21 - Jerobaal?

Jerobaal? Hebrews write Jeroboseth, to avoid the mention of Baal, as they also do with respect to the name of Isboseth, who was probably called Isbaal. (Calmet) See Judges, ix. 57. ---

Joab supposed that David might probably adduce this instance, to shew the danger of approaching too near the wall, as it had proved destructive to part of his army, and had been fatal to Abimelech. But it seems the messenger did not allow him time to express any resentment, before he told him the agreeable news, which he desired so much to hear, ver. 24. (Haydock)

Haydock: 2Sa 11:26 - For him // Effudit, gemitusque expressit pectore læto

For him. We may apply to her tears those words of Lucan: -----Lachrymas non sponte cadentes

Effudit, gemitusque expressit pectore læto.

"None affected more sorrow for the death of Germanicus, than those who rejoiced the most at that event." (Tacitus, An. ii.) ---

The mourning for the dead usually lasted seven days; (Ecclesiasticus xxii. 13.) and after that period, David seems to have married Bethsabee. (Abulensis, q. 21.)

Haydock: 2Sa 11:27 - Lord

Lord; not that David had married the woman, but on account of his former conduct towards her and her husband. (Menochius) ---

The canon law forbids the marriages of those who have been accomplices in the death of their former partner; and some have thought that this marriage of David was null. But this is inaccurate; and the fruits of it were (Calmet) all deeded legitimate. See 1 Paralipomenon iii. 5. (Haydock) ---

The Rabbins even pretend that David was guilty of no sin in marrying Bethsabee during the life-time of Urias; as the latter, they say, must have given her a bill of divorce when he went to war. (Grotius) ---

But why should we excuse an action which was so severely condemned and punished by God? (Chap. xii. 1., &c., and Psalm l.) (Calmet) ---

In David's conduct, we here behold a complication of the basest passions of lust and cruelty; which make David neglect the sanctity of an oath, (ver. 11) and attempt to ruin, by drunkenness, the soul of one to whom he was much indebted; and, afterwards, to expose him to an untimely death, perhaps without repentance; if indeed Urias exceeded the bounds of moderation. This however is not certain; as the word drunk is often used to denote a degree of blameless conviviality, Genesis xliii. 34. Yet the design of David was equally criminal. How soon may the man according to God's own heart, fall from his elevated station into the depth of the abyss! Wherefore let him that thinketh himself to stand, take heed lest he fall, 1 Corinthians x. 12. (Haydock)

Gill: 2Sa 11:1 - And it came to pass, that after the year was expired // at the time when kings go forth to battle // that David sent Joab, and his servants with him, and all Israel // and besieged Rabbah // but David tarried still at Jerusalem

And it came to pass, that after the year was expired,.... Or at the end of the year, as the Targum, which concluded with the month Adar or February, the spring of the year:

at the time when kings go forth to battle; in the month Nisan, as the Targum on 1Ch 20:1; adds, the same with Abib, which was the first month of the year, Exo 12:2, a fit time to go out to war; when, as the Jewish commentators observe, the rains were over, and there were grass in the fields, and fruit on the trees, and corn ripe, and so food for horse and men. This month was called Nisan, as some think ^d, from נסים, the military banners then erected; so by the Romans it is called Martius, and by us March, from Mars, the god of war; though some ^e take this to be the month Tisri, answering to part of September, and part of October, when all the fruits of the earth were gathered in, and supposed to be a fit time for war, when the heat of the year was declining:

that David sent Joab, and his servants with him, and all Israel; his whole army under Joab as general; in 1Ch 20:1; it is "the power of the army"; the whole body of it: and they destroyed the children of Ammon; burnt their cities, and slew the inhabitants of them, and laid their land waste wherever they came:

and besieged Rabbah; their chief city, called Rabathamana by Polybius ^f, that is, Rabbah of Ammon, and afterwards. Philadelphia, from Philadelphus, king of Egypt, as it was in the times of Jerom ^g:

but David tarried still at Jerusalem; which is observed for the sake of the following history; it would have been well for him if he had gone forth with the army himself, then the sin he fell into would have been prevented.

Gill: 2Sa 11:2 - And it came to pass in an eveningtide // that David arose from off his bed // and walked upon the roof of the king's house // and from the roof he saw a woman washing herself // and the woman was very beautiful to look upon

And it came to pass in an eveningtide,.... Some time in the afternoon, when the sun began to decline; not in the dusk of the evening, for then the object he saw could not have been seen so distinctly by him:

that David arose from off his bed; having taken a nap in the heat of the day after dinner; indulging himself more than he used to do to sloth and luxury, which prepared him, and led him on the more eagerly to the lust of uncleanness:

and walked upon the roof of the king's house; to refresh himself after his sleep, it being the cool of the day, and the roof of the house being flat and fit to walk upon, as the houses of Judea were; see Deu 22:8,

and from the roof he saw a woman washing herself; in a bath in her garden, or in an apartment in her house, the window being open:

and the woman was very beautiful to look upon; of a fine shape and good complexion, and comely countenance; all which were incentives to lust, at which his eye was attracted to, and his heart was ensnared with her.

Gill: 2Sa 11:3 - And David sent and inquired after the woman // and one said, is not this Bathsheba, the daughter of Eliam // the wife of Uriah the Hittite

And David sent and inquired after the woman,.... Who she was, what her name, and whether married or unmarried; if the latter, very probably his intention was to marry her, and he might, when he first made the inquiry, design to proceed no further, or to anything that was dishonourable; but it would have been better for him not to have inquired at all, and endeavoured to stifle the motions raised in him at the sight of her:

and one said, is not this Bathsheba, the daughter of Eliam; who in 1Ch 3:5; is called Bathshua, and her father Ammiel, which is the same with Eliam reversed:

the wife of Uriah the Hittite? who either was of that nation originally, and became a proselyte; or had sojourned there for a while, and took the name or had it given him, for some exploit he had performed against that people, as Scipio Africanus, and others among the Romans; this was said by one that David inquired of, or heard him asking about her, and was sufficient to have stopped him from proceeding any further, when he was informed she was another man's wife: some say ^h she was the daughter of Ahithophel's son; see 2Sa 23:34.

Gill: 2Sa 11:4 - And David sent messengers // and took her // and she came in unto him // and he lay with her // for she was purified from her uncleanness // and she returned unto her house

And David sent messengers,.... To invite her to his palace:

and took her; not by force, but through persuasion:

and she came in unto him; into the apartment where he was:

and he lay with her; she consenting to it, being prevailed upon, and drawn into it through the greatness and goodness of the man, which might make the sin appear the lesser to her. This is recorded to show what the best of men are, when left to themselves; how strong and prevalent corrupt nature is in regenerate persons, when grace is not in exercise; what need the saints stand in of fresh supplies of grace, to keep them from falling; what caution is necessary to everyone that stands, lest he fall; and that it becomes us to abstain from all appearance of sin, and whatever leads unto it, and to watch and pray that we enter not into temptation; and such a record as this is an argument for the integrity of the Scriptures, that they conceal not the faults of the greatest favourites mentioned in them, as well as it serves to prevent despair in truly penitent backsliders:

for she was purified from her uncleanness; this clause is added in a parenthesis, partly to show the reason of her washing herself, which was not for health and pleasure, and to cool herself in a hot day, but to purify herself from her menstruous pollution, according to the law in Lev 15:19; the term of her separation being expired; and partly to give a reason why she the more easily consented, and he was the more eager to enjoy her; and in this he sinned, not that he did not lie with an unclean person; but, then, as some observe, he did that which was much worse, he committed adultery; also this may be added to observe, that she was the more apt for conception, as Ben Gersom notes, and to account for the quickness of it, with which the philosopher ⁱ agrees:

and she returned unto her house; whether that evening, or next morning, or how long she stayed, is not said.

Gill: 2Sa 11:5 - And the woman conceived // and sent and told David, and said, I am with child

And the woman conceived,.... Whereby the sin would be discovered, and shame, and disgrace, or worse, would follow upon it:

and sent and told David, and said, I am with child; this message she sent to David, that he might think of some ways and means to prevent the scandal that would fall both upon him and her, and the danger she was exposed unto; fearing the outcries of the people against her, in acting so unfaithful a part to her husband, so brave a man, who was now fighting for his king and country; and the rage and jealousy of her husband when he should come to the knowledge of it, and the death which by the law she was guilty of, even to be stoned with stones, see Joh 8:5.

Gill: 2Sa 11:6 - And David sent to Joab // saying, send me Uriah the Hittite // and Joab sent Uriah to David

And David sent to Joab,.... Who was with the army besieging Rabbah, which, according to Bunting ^k, was sixty four miles from Jerusalem:

saying, send me Uriah the Hittite; the scheme David had contrived in his mind was to get Uriah home to his wife for a few days, that it might be thought the child she had conceived was his, whereby the sin of David, and her own, might be concealed:

and Joab sent Uriah to David; not knowing his business, and besides it was his duty to obey his command.

Gill: 2Sa 11:7 - And when Uriah was come unto him // David demanded of him how Joab did, and how the people did, and how the war prospered

And when Uriah was come unto him,.... To David, to whom he came first, before he went to his own house, desirous of knowing what was the special business of the king with him:

David demanded of him how Joab did, and how the people did, and how the war prospered; he asked of the welfare of Joab the general, and of the common soldiers, and of the warriors, as the Targum, the mighty men that went along with Joab, 2Sa 10:7. David seems to have been at a loss what to say to him. These questions were so mean and trivial, that it might justly give Uriah some suspicion that it could never he on this account, that he was sent for; since David could not want intelligence of such things, expresses being daily sending him.

Gill: 2Sa 11:8 - And David said to Uriah, go down to thy house, and wash thy feet // and Uriah departed out of the king's house // and there followed him a mess of meat from the king

And David said to Uriah, go down to thy house, and wash thy feet,.... For his refreshment, and to prepare for bed, which was what he wanted to get him to:

and Uriah departed out of the king's house; in order as it might seem to the king to go to his own:

and there followed him a mess of meat from the king: no doubt a delicious dish, to eat with his wife before he went to bed, to excite him the more to desire the enjoyment of her this mess consisted, according to Abarbinel, of bread, wine, and flesh; and who also observes, after Ben Gersom, that the word may be interpreted of a torch to light him home to his house, being night.

Gill: 2Sa 11:9 - But Uriah slept at the door of the king's house, with all the servants of his lord // and went not down to his house

But Uriah slept at the door of the king's house, with all the servants of his lord,.... The bodyguards, which were placed there to watch the palace in the night season; Uriah first fell into a conversation with these as is highly probable, to whom he was well known, and who might inquire of one and another of their friends in the army; and he being weary, laid himself down among there, and slept:

and went not down to his house; whether the trifling questions David asked him, or the information the guards might give him of his wife being sent for to court; made him suspect something, and so had no inclination to go to this own house; or however so it was ordered by the providence of God, which directed him to act in this manner, that the sin of David and Bathsheba they studied to hide might be discovered.

Gill: 2Sa 11:10 - And when they had told David // saying, Uriah went not down to his house // David said unto Uriah // camest thou not from thy journey // why then didst thou not go down unto thine house

And when they had told David,.... The next morning, either those that went with the mess of meat, or the guards with whom he slept all night:

saying, Uriah went not down to his house; as the king had ordered him; which those persons being acquainted with, informed him of it, as an act of disobedience to him:

David said unto Uriah; having sent for him upon the above information:

camest thou not from thy journey? and which was a long one of sixty four miles, as before observed and therefore might well be weary, and want refreshment and rest, and his own house was the most proper place for it; for which reason David suggests he had sent him thither, and did not require nor need his service among his guards:

why then didst thou not go down unto thine house? which was the fittest place for him in such circumstances.

Gill: 2Sa 11:11 - And Uriah said unto David // the ark, and Israel and Judah, abide in tents // and my lord Joab, and the servants of my lord are encamped in the open fields // shall I then go into mine house to eat and to drink, and to lie with my wife // as thou livest and as thy soul liveth I will not do this thing

And Uriah said unto David,.... As an apology for this conduct:

the ark, and Israel and Judah, abide in tents; meaning not the people of Israel and Judah in the land of Canaan; for they did not now dwell in tents, though indeed the ark of the Lord did, 2Sa 7:2, which some think is here referred to; but the armies of Israel and Judah besieging Rabbah, with whom it seems the ark was, which sometimes was carried with them when they went out to war, 1Sa 4:4, though Abarbinel thinks this was not the ark in which were the two tables of stone, and therefore is not called the ark of the covenant, but an ark which was made to put the ephod, and Urim and Thummim in that they might upon occasion inquire of the Lord by them:

and my lord Joab, and the servants of my lord are encamped in the open fields: around Rabbah they were besieging; he calls Joab his lord, because he was the chief general under whom he served and the rest of the commanding officers he calls the servants of his lord as distinguished from the common soldiers. The Jews, who are for excusing David from blame in the case of Uriah, observe ^l, that he was guilty of rebellion against David, and so worthy of death not only because he disobeyed his command, in not going to his house when he ordered him but by calling "Joab my lord" in his presence: but this was only a respectable character of his general and no overt act of treason to his king; nor did David so understand it, nor in the least resent it: now seeing such great men, who were far superior to him in rank and office were obliged to lie on the bare ground, he argues:

shall I then go into mine house to eat and to drink, and to lie with my wife? if he had any suspicion of David's crime, he might purposely add the last clause; and if not, it was enough to awaken the conscience of David, and cut him to the quick had he not been greatly hardened through the deceitfulness of sin to observe, that a faithful subject and a soldier of his would not allow himself the enjoyment of lawful pleasures, when his fellow soldiers were exposing their lives to danger for their country; and yet he under such circumstances indulged to sinful lusts and criminal pleasures:

as thou livest and as thy soul liveth I will not do this thing; he swears to it for the confirmation of it; this he did to prevent any further solicitations from the king, or his wife unto it, who were both anxiously desirous of it; for though no mention is made of his wife, yet no doubt she did all she could to prevail upon him to come to his house but all to no purpose; his mind was so bent to the contrary through the overruling providence of God to which it must be ascribed.

Gill: 2Sa 11:12 - And David said to Uriah, tarry here today also // and tomorrow I will let thee depart // so Uriah abode in Jerusalem that day and the morrow

And David said to Uriah, tarry here today also,.... In his court, when he found he could not persuade him to go to his own house:

and tomorrow I will let thee depart: after he had tried one method more with him:

so Uriah abode in Jerusalem that day and the morrow; not in his own house, but the king's palace.

Gill: 2Sa 11:13 - And when David had called him // he did eat and drink before him // and he made him drunk // and at even he went out to lie on his bed with the servants of his lord // but went not down to his house

And when David had called him,.... Invited him to sup with him:

he did eat and drink before him; very freely and plentifully:

and he made him drunk: this was another sin of David's, done in order to make him forget his oath and vow, and that being inflamed with wine, desires might be excited in him to go home and lie with his wife; but even this scheme did not succeed:

and at even he went out to lie on his bed with the servants of his lord: in the guard room, where he had lain before:

but went not down to his house; for he was not so drunk but he remembered his oath, and kept his resolution not to go down to his own house; the Lord no doubt working upon his mind and disinclining him to it.

Gill: 2Sa 11:14 - And it came to pass in the morning // that David wrote a letter to Joab, and sent it by the hand of Uriah

And it came to pass in the morning,.... When David was informed that Uriah did not go to his own house, but slept with his servants, Satan put it into his head and heart to take the following wicked and cruel method:

that David wrote a letter to Joab, and sent it by the hand of Uriah; to have him cut off by the sword of the enemy. If Uriah suspected David's criminal conversation with his wife, he was so true and trusted a servant to him, that he would not open his letter to Joab, which had he, it would have betrayed the base design. No one that knows the story of Bellerophon can read this without thinking of that, they are so much alike; and indeed that seems to be founded upon this, and taken from it with a little alteration. Bellerophon rejecting the solicitations of Sthenobaea, who was in love with him, she prevailed upon her husband Praetus to send letters by him to Jobates (a name similar to Joab), the general of his army, which contained instructions to take care that he was killed; who sent him upon an expedition for that purpose ^m.

Gill: 2Sa 11:15 - And he wrote in the letter, saying // set ye Uriah is the forefront of the hottest battle // and retire ye from him // that he may be smitten, and die

And he wrote in the letter, saying,.... Giving the following orders to Joab:

set ye Uriah is the forefront of the hottest battle: over against that part of the city where the enemy was strongest, and the battle the fiercest, and the stones and arrows were cast the thickest:

and retire ye from him; leave him to himself to combat the enemy alone; who seeing him deserted, would sally out upon him, and the few that might be with him, and slay him:

that he may be smitten, and die; thus he sought to add murder to adultery, and that in the basest manner, and which he accomplished; and this is often the case, that murder follows adultery, either by way of revenge for it, or in order to cover it, as here.

Gill: 2Sa 11:16 - And it came to pass, when Joab observed the city // that he assigned Uriah unto a place where he knew that valiant men were

And it came to pass, when Joab observed the city,.... Where lay its greatest strength, and where it was best defended; or besieged it, as the Targum:

that he assigned Uriah unto a place where he knew that valiant men were; who would not easily give way, and when they saw an opportunity would sally out, Joab cannot be excused from sin, unless he thought that Uriah had been guilty of death, and that David took this way of dispatching him for some political reason; however David was king, and to be obeyed.

Gill: 2Sa 11:17 - And the men of the city went out // and fought with Joab // and there fell some of the people of the servants of David // and Uriah the Hittite died also

And the men of the city went out,.... Made a sally out, as Joab expected they would, when they appeared before them at that part of the city where valiant men were:

and fought with Joab; at least with part of his army posted with Uriah:

and there fell some of the people of the servants of David: which made David's sin the more heinous, that several lives were lost through the stratagem he devised to procure the death of Uriah; who could not be placed in a dangerous post alone, and therefore others must be sacrificed with him, as were:

and Uriah the Hittite died also; which was the thing aimed at, and the end to be answered by this scheme.

Gill: 2Sa 11:18 - Then Joab sent // and told David all the things concerning the war

Then Joab sent,.... Messengers to David, as soon as Uriah was killed:

and told David all the things concerning the war; how the siege had been carried on; what success they had had, good or ill; what their advantages and disadvantages; what men they had lost, and especially in one sally of the enemy upon them, for the sake of which the express was sent.

Gill: 2Sa 11:19 - And charged the messenger // saying, when thou hast made an end of telling the matters of the war unto the king

And charged the messenger,.... Gave him a particular direction and instruction what he should say at the close of his narrative, according as he should observe the king's countenance to be:

saying, when thou hast made an end of telling the matters of the war unto the king; giving an account of all the events that happened since the siege was begun to that time.

Gill: 2Sa 11:20 - And if so be that the king's wrath arise // and he say, wherefore approached ye so nigh unto the city when ye did fight // knew ye not that they would shoot from the wall

And if so be that the king's wrath arise,.... Which might be seen in his countenance, or expressed in his words:

and he say, wherefore approached ye so nigh unto the city when ye did fight? as to expose the king's troops to the enemy on the wall, who by stones or darts greatly annoyed them, or sallied out on them, and killed many of them:

knew ye not that they would shoot from the wall? they must have known that, and therefore should have kept out of the reach of their shot.

Gill: 2Sa 11:21 - Who smote Abimelech the son of Jerubbesheth // did not a woman cast a millstone upon him from the wall, that he died in Thebez // why went ye nigh the wall // then say thou, thy servant Uriah the Hittite is dead also

Who smote Abimelech the son of Jerubbesheth?.... The same with Jerubbaal, who was Gideon, Jdg 6:32; Baal, one part of his name, was the name of an idol, and sometimes called Bosheth or Besheth, which signifies shame, being a shameful idol; Gideon had a son called Abimelech, who was smitten, and it is here asked, by whom?

did not a woman cast a millstone upon him from the wall, that he died in Thebez? which should have been a warning not to go too near the wall of an enemy; the history is recorded in Jdg 9:52,

why went ye nigh the wall? exposing your lives to so much danger, and by which so many lives were lost:

then say thou, thy servant Uriah the Hittite is dead also; the whole has not been told, the worst of all is, as the messenger was to represent it, that brave gallant soldier Uriah is dead; this Joab ordered to be told last, as knowing very well it would pacify the king's wrath, and was the agreeable news he wanted to hear.

Gill: 2Sa 11:22 - So the messenger went // and came // and showed David all that Joab had sent him for

So the messenger went,.... From Joab, from the army before Rabbah:

and came; to David in Jerusalem, a course of sixty four miles:

and showed David all that Joab had sent him for; all the events of the war hitherto.

Gill: 2Sa 11:23 - And the messenger said unto David // surely the men prevailed against us // and came out unto us in the field // and we were upon them, even unto the entering of the gate

And the messenger said unto David,.... The particulars of his account follow:

surely the men prevailed against us; the men of the city of Rabbah, the besieged there, in one onset they made upon them:

and came out unto us in the field; the besiegers that lay encamped there; they sallied out upon them:

and we were upon them, even unto the entering of the gate; rallied upon them, and drove them back, and pursued them to the gate of the city.

Gill: 2Sa 11:24 - And the shooters shot from off of the wall upon thy servants // and some of the king's servants be dead // and thy servant Uriah the Hittite is dead also

And the shooters shot from off of the wall upon thy servants,.... Arrows out of their bows, or stones out of their engines; the Israelites following them so closely to the gate of the city, came within the reach of their shot from the wall:

and some of the king's servants be dead; killed in the sally upon them, and by the shot from the wall:

and thy servant Uriah the Hittite is dead also; the messenger did not entirely obey the orders of Joab to wait and observe if the king's wrath arose, but was in haste to tell him the last piece of news; perhaps he had some suspicion, from the manner of Joab's telling him what he should say, that this would be acceptable to the king.

Gill: 2Sa 11:25 - Then David said to the messenger // thus shall thou say to Joab // let not this thing displease thee // for the sword devours one as well as another // make thy battle more strong against the city, and overthrow it

Then David said to the messenger,.... Whom he dispatched again to Joab upon the delivery of his message:

thus shall thou say to Joab; in the name of David:

let not this thing displease thee; be not grieved, and cast down, and intimidated at the repulse he had met with, and the loss of so many brave men, and especially Uriah:

for the sword devours one as well as another; officers as well as soldiers the strong as well as the weak, the valiant and courageous as well as the more timorous; the events of war are various and uncertain, and to be submitted to, and not repined at, and laid to heart. David's heart being hardened by sin, made light of the death of his brave soldiers, to which he himself was accessory; his conscience was very different now from what it was when he cut off the skirt of Saul's robe, and his heart in a different frame from that in which he composed the lamentation over Saul and Jonathan:

make thy battle more strong against the city, and overthrow it; more closely besiege it, more vigorously attack it; assault it, endeavour to take it by storm, and utterly destroy it, razing the very foundations of it: and encourage thou him; which words are either said to the messenger to encourage and animate Joab in David's name, which is not so likely that a messenger should be employed to encourage the general; or rather the words of David to Joab continued, that he would "encourage it", the army under him, who might be disheartened with the rebuff and loss they had met with; and therefore Joab is bid to spirit them up, to carry on the siege with vigour.

Gill: 2Sa 11:26 - And when the wife of Uriah heard that Uriah her husband was dead // she mourned for her husband

And when the wife of Uriah heard that Uriah her husband was dead,.... The news of which were soon sent her by David, though it is very probable she knew nothing of the plot to take away his life; and, besides, David chose to have his death published abroad as soon as possible, the more to hide his sin:

she mourned for her husband; expressed tokens of mourning by shedding tears, putting on a mourning habit, seeing no company, and this continued for the space of seven days, it may be, 1Sa 31:13; as little time as possible was spent in this way, and the marriage hastened, that the adultery might not be discovered.

Gill: 2Sa 11:27 - And when the mourning was past // David sent, and fetched her to his house // and she became his wife // and bare him a son // but the thing that David had done displeased the Lord

And when the mourning was past,.... The seven days were at an end, or sooner; for he stayed not ninety days from the death of her husband, which the Jews in later times enjoined ⁿ, that it might be known whether with child by her former husband, and so to whom it belonged; and because David did not wait this time, Abarbinel charges it upon him as an additional sin:

David sent, and fetched her to his house; took her home to his palace to live with him:

and she became his wife; he married her according to the usual form of marriage in those days:

and bare him a son; begotten in adultery:

but the thing that David had done displeased the Lord; or "was evil in the eyes of the Lord" ^o; for though it was not done in the eyes of men, being scarcely or very little known, yet was in the eyes of the Lord, which run to and fro throughout the earth, and sees all things that are done: the adultery he had been guilty of with another man's wife was abominable to the Lord, and for which, according to the law, both he and she ought to have been put to death, Lev 20:10; the murder of her husband, which he was accessory to, as well as the death of many others, and the marriage of her under such circumstances, were all displeasing to God, and of such an heinous nature, that his pure eyes could not look upon with approbation: the Jews ^p endeavour to excuse David from sin; from the sin of murder, by making Uriah guilty of rebellion and treason, as before observed; and from the sin of adultery, by affirming that it was the constant custom for men, when they went out to war, to give their wives a bill of divorce; so that from the time of giving the bill they were not their wives, and such as lay with them were not guilty of adultery; but for this there is no foundation: it is certain David was charged with it by the Lord; he himself owned it, and bewailed it, both that and his blood guiltiness, and the following chapter abundantly proves it.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: 2Sa 11:1

¹ tc Codex Leningrad (B19A), on which BHS is based, has here “messengers” (הַמַּלְאכִים, hammal’khim), probably as the result of contamination from the occurrence of that word in v. 4. The present translation follows most Hebrew mss and the ancient versions, which read “kings” (הַמֶּלָאכִים, hammela’kim).

² tn Heb “go out.”

³ tn Heb “and his servants with him.”

⁴ tn Heb “all Israel.”

⁵ tn The disjunctive clause contrasts David’s inactivity with the army’s activity.

map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

NET Notes: 2Sa 11:2

¹ tn Heb “on the roof of the house of the king.” So also in vv. 8, 9.

² tn The disjunctive clause highlights this observation and builds the tension of the story.

NET Notes: 2Sa 11:3

¹ tn Heb “he”; the referent (the messenger) has been specified in the translation for clarity.

NET Notes: 2Sa 11:4

¹ tn Heb “and David sent messengers and he took her.”

² tn Heb “he lay with her” (so NASB, NRSV); TEV “he made love to her”; NIV, CEV, NLT “he slept with her.”

³ tn The parenthetical disjunctive clause further heightens the tension by letting the reader know that Bathsheba, having just completed her menstrual cycle, is ripe for conception. See P. K. McCarter, II Samuel (AB), 286. Since she just had her period, it will also be obvious to those close to the scene that Uriah, who has been away fighting, cannot be the father of the child.

NET Notes: 2Sa 11:7

¹ tn Heb “concerning the peace of Joab and concerning the peace of the people and concerning the peace of the battle.”

NET Notes: 2Sa 11:8

¹ tn Heb “and wash your feet.”

² tn Heb “and there went out after him the gift of the king.”

NET Notes: 2Sa 11:9

¹ tc The Lucianic recension of the Old Greek translation lacks the word “all.”

NET Notes: 2Sa 11:11

¹ tn Heb “and lay.”

² tn Heb “as you live and as your soul lives.”

NET Notes: 2Sa 11:12

¹ tn On the chronology involved here see P. K. McCarter, II Samuel (AB), 287.

NET Notes: 2Sa 11:16

¹ tn Heb “the valiant men.” This refers in context to the strongest or most valiant defenders of the city Joab and the Israelite army were besieging, so the present translation uses “the best enemy soldiers” for clarity.

NET Notes: 2Sa 11:17

¹ tn Heb “some of the people from the servants of David.”

NET Notes: 2Sa 11:18

¹ tn Heb “Joab sent and related to David all the matters of the battle.”

NET Notes: 2Sa 11:21

¹ sn The upper millstone (Heb “millstone of riding”) refers to the heavy circular stone that was commonly rolled over a circular base in order to crush and grind such things as olives.

NET Notes: 2Sa 11:23

¹ tn Heb “and came out to us.”

² tn Heb “but we were on them.”

NET Notes: 2Sa 11:24

¹ tc The translation follows the Qere (“your servants”) rather than the Kethib (“your servant”).

NET Notes: 2Sa 11:25

¹ tn Heb “let not this matter be evil in your eyes.”

² tn Heb “according to this and according to this the sword devours.”

³ tn Heb “overthrow.”

⁴ tn The Hebrew text does not have “with these words.” They are supplied in the translation for clarity and for stylistic reasons.

NET Notes: 2Sa 11:26

¹ tn Heb “for her lord.”

NET Notes: 2Sa 11:27

¹ tn Heb “David sent and gathered her to his house.”

² tn Heb “and the thing which David had done was evil in the eyes of the Lord.” Note the verbal connection with v. 25. Though David did not regard the matter as evil, the Lord certainly did.

Geneva Bible: 2Sa 11:1

And it came to pass, after the year was ^{( a )} expired, at the time when kings go forth [to battle], that David sent Joab, and his servants with him, and all Israel; and they destroyed the children of Ammon, and besieged Rabbah. But David tarried still at Jerusalem.

^{( a )} The year following about the spring time.

Geneva Bible: 2Sa 11:2

And it came to pass in an eveningtide, that David arose from off his ^{( b )} bed, and walked upon the roof of the king's house: and from the roof he saw a woman washing herself; and the woman [was] very beautiful to look upon.

^{( b )} Upon which he used to rest in the afternoon, as was read of Ishbosheth in (2Sa 4:7).

Geneva Bible: 2Sa 11:3

And David sent and enquired after the woman. And [one] said, [Is] not this Bathsheba, the daughter of Eliam, the wife of Uriah the ^{( c )} Hittite?

^{( c )} Who was not an born an Israelite, but converted to the true religion.

Geneva Bible: 2Sa 11:5

And the woman conceived, and sent and ^{( d )} told David, and said, I [am] with child.

^{( d )} Fearing lest she be stoned according to the law.

Geneva Bible: 2Sa 11:8

And David said to Uriah, ^{( e )} Go down to thy house, and wash thy feet. And Uriah departed out of the king's house, and there followed him a mess [of meat] from the king.

^{( e )} David thought that if Uriah lay with his wife, his sin might be covered.

Geneva Bible: 2Sa 11:11

And Uriah said unto David, ^{( f )} The ark, and Israel, and Judah, abide in tents; and my lord Joab, and the servants of my lord, are encamped in the open fields; shall I then go into mine house, to eat and to drink, and to lie with my wife? [as] thou livest, and [as] thy soul liveth, I will not do this thing.

^{( f )} By this God would touch David's conscience, for seeing the fidelity and religion of his servant, he would declare himself forgetful of God, and injurious to his servant.

Geneva Bible: 2Sa 11:13

And when David had called him, he did eat and drink before him; and he made him ^{( g )} drunk: and at even he went out to lie on his bed with the servants of his lord, but went not down to his house.

^{( g )} He made him drink more liberally than he was wont to do, thinking by this he would have slept with his wife.

Geneva Bible: 2Sa 11:15

And he wrote in the letter, saying, ^{( h )} Set ye Uriah in the forefront of the hottest battle, and retire ye from him, that he may be smitten, and die.

^{( h )} Except God continually uphold us with his mighty Spirit, the most perfect fall headlong into all vice and abomination.

Geneva Bible: 2Sa 11:21

Who smote Abimelech the son of ^{( i )} Jerubbesheth? did not a woman cast a piece of a millstone upon him from the wall, that he died in Thebez? why went ye nigh the wall? then say thou, Thy servant Uriah the Hittite is dead also.

^{( i )} Meaning Gideon, (Jdg 9:52-53).

Geneva Bible: 2Sa 11:25

Then David said unto the messenger, ^{( k )} Thus shalt thou say unto Joab, Let not this thing displease thee, for the sword devoureth one as well as another: make thy battle more strong against the city, and overthrow it: and encourage thou him.

^{( k )} He conceals the truth from the messenger, so that neither his cruel commandment, nor Joab's wicked obedience would be discovered.

Tafsiran/Catatan -- Catatan Rentang Ayat

MHCC: 2Sa 11:1-5

Observe the occasions of David's sin; what led to it. 1. Neglect of his business. He tarried at Jerusalem. When we are out of the way of our duty, we are in temptation. 2. Love of ease: idleness gives great advantage to the tempter. 3. A wandering eye. He had not, like Job, made a covenant with his eyes, or, at this time, he had forgotten it. And observe the steps of the sin. See how the way of sin is down-hill; when men begin to do evil, they cannot soon stop. Observe the aggravations of the sin. How could David rebuke or punish that in others, of which he was conscious that he himself was guilty?

MHCC: 2Sa 11:6-13

Giving way to sin hardens the heart, and provokes the departure of the Holy Spirit. Robbing a man of his reason, is worse than robbing him of his money; and drawing him into sin, is worse than drawing him into any wordly trouble whatever.

MHCC: 2Sa 11:14-27

Adulteries often occasion murders, and one wickedness is sought to be covered by another. The beginnings of sin are much to be dreaded; for who knows where they will end? Can a real believer ever tread this path? Can such a person be indeed a child of God? Though grace be not lost in such an awful case, the assurance and consolation of it must be suspended. All David's life, spirituality, and comfort in religion, we may be sure were lost. No man in such a case can have evidence to be satisfied that he is a believer. The higher a man's confidence is, who has sunk in wickedness, the greater his presumption and hypocrisy. Let not any one who resembles David in nothing but his transgressions, bolster up his confidence with this example. Let him follow David in his humiliation, repentance, and his other eminent graces, before he thinks himself only a backslider, and not a hypocrite. Let no opposer of the truth say, These are the fruits of faith! No; they are the effects of corrupt nature. Let us all watch against the beginnings of self-indulgence, and keep at the utmost distance from all evil. But with the Lord there is mercy and plenteous redemption. He will cast out no humble, penitent believer; nor will he suffer Satan to pluck his sheep out of his hand. Yet the Lord will recover his people, in such a way as will mark his abhorrence of their crimes, to hinder all who regard his word from abusing the encouragements of his mercy.

Matthew Henry: 2Sa 11:1-5

Here is, I. David's glory, in pursuing the war against the Ammonites, 2Sa 11:1. We cannot take that pleasure in viewing this great action which hitherto we have taken in observing David's achievements, because the beauty of it was stained and sullied by sin; otherwise we might take notice of David's wisdom and bravery in following his blow. Having routed the army of the Ammonites in the field, as soon as ever the season of the year permitted he sent more forces to waste the country and further to avenge the quarrel of his ambassadors. Rabbah, their metropolis, made a stand, and held out a great while. To this city Joab laid close siege, and it was at the time of this siege that David fell into this sin.

II. David's shame, in being himself conquered, and led captive by his own lust. The sin he was guilty of was adultery, against the letter of the seventh commandment, and (in the judgment of the patriarchal age) a heinous crime, and an iniquity to be punished by the judges (Job 31:11), a sin which takes away the heart, and gets a man a wound and dishonour, more than any other, and the reproach of which is not wiped away.

1. Observe the occasions which led to this sin. (1.) Neglect of his business. When he should have been abroad with his army in the field, fighting the battles of the Lord, he devolved the care upon others, and he himself tarried still at Jerusalem, 2Sa 11:1. To the war with the Syrians David went in person, 2Sa 10:17. Had he been now at his post at the head of his forces, he would have been out of the way of this temptation. When we are out of the way of our duty we are in the way of temptation. (2.) Love of ease, and the indulgence of a slothful temper: He came off his bed at evening-tide, 2Sa 11:2. There he had dozed away the afternoon in idleness, which he should have spent in some exercise for his own improvement or the good of others. He used to pray, not only morning and evening, but at noon, in the day of his trouble: it is to be feared he had, this noon, omitted to do so. Idleness gives great advantage to the tempter. Standing waters gather filth. The bed of sloth often proves the bed of lust. (3.) A wandering eye: He saw a woman washing herself, probably from some ceremonial pollution, according to the law. The sin came in at the eye, as Eve's did. Perhaps he sought to see her, at least he did not practise according to his own prayer, Turn away my eyes from beholding vanity, and his son's caution in a like case, Look not thou on the wine it is red. Either he had not, like Job, made a covenant with his eyes, or, at this time, he had forgotten it.

2. The steps of the sin. When he saw her, lust immediately conceived, and, (1.) He enquired who she was (2Sa 11:3), perhaps intending only, if she were unmarried, to take her to wife, as he had taken several; but, if she were a wife, having no design upon her. (2.) The corrupt desire growing more violent, though he was told she was a wife, and whose wife she was, yet he sent messengers for her, and then, it may be, intended only to please himself with her company and conversation. But, (3.) When she came he lay with her, she too easily consenting, because he was a great man, and famed for his goodness too. Surely (thinks she) that can be no sin which such a man as David is the mover of. See how the way of sin is down-hill; when men begin to do evil they cannot soon stop themselves. The beginning of lust, as of strife, is like the letting forth of water; it is therefore wisdom to leave it off before it be meddled with. The foolish fly fires her wings, and fools away her life at last, by playing about the candle.

3. The aggravations of the sin. (1.) He was now in years, fifty at least, some think more, when those lusts which are more properly youthful, one would think, should not have been violent in him, (2.) He had many wives and concubines of his own; this is insisted on, 2Sa 12:8. (3.) Uriah, whom he wronged, was one of his own worthies, a person of honour and virtue, one that was now abroad in his service, hazarding his life in the high places of the field for the honour and safety of him and his kingdom, where he himself should have been. (4.) Bath-sheba, whom he debauched, was a lady of good reputation, and, till she was drawn by him and his influence into this wickedness, had no doubt preserved her purity. Little did she think that ever she could have done so bad a thing as to forsake the guide of her youth, and forget the covenant of her God; nor perhaps could any one in the world but David have prevailed against her. The adulterer not only wrongs and ruins his own soul, but, as much as he can, another's soul too. (5.) David was a king, whom God had entrusted with the sword of justice and the execution of the law upon other criminals, particularly upon adulterers, who were, by the law, to be put to death; for him therefore to be guilty of those crimes himself was to make himself a pattern, when he should have been a terror, to evil doers. With what face could he rebuke or punish that in others which he was conscious to himself of being guilty of? See Rom 2:22. Much more might be said to aggravate the sin; and I can think but of one excuse for it, which is that it was done but once; it was far from being his practice; it was by the surprise of a temptation that he was drawn into it. He was not one of those of whom the prophet complains that they were as fed horses, neighing every one after his neighbour's wife (Jer 5:8); but this once God left him to himself, as he did Hezekiah, that he might know what was in his heart, 2Ch 32:31. Had he been told of it before, he would have said, as Hazael, What! is thy servant a dog? But by this instance we are taught what need we have to pray every day, Father, in heaven, lead us not into temptation, and to watch, that we enter not into it.

Matthew Henry: 2Sa 11:6-13

Uriah, we may suppose, had now been absent from his wife some weeks, making the campaign in the country of the Ammonites, and not intending to return till the end of it. The situation of his wife would bring to light the hidden works of darkness; and when Uriah, at his return, should find how he had been abused, and by whom, it might well be expected, 1. That he would prosecute his wife, according to law, and have her stoned to death; for jealousy is the rage of a man, especially a man of honour, and he that is thus injured will not spare in the day of vengeance, Pro 6:34. This Bath-sheba was apprehensive of when she sent to let David know she was with child, intimating that he was concerned to protect her, and, it is likely, if he had not promised her so to do (so wretchedly abusing his royal power), she would not have consented to him. Hope of impunity is a great encouragement to iniquity. 2. It might also be expected that since he could not prosecute David by law for an offence of this nature he would take his revenge another way, and raise a rebellion against him. There have been instances of kings who by provocations of this nature, given to some of their powerful subjects, have lost their crowns. To prevent this double mischief, David endeavours to father the child which should be born upon Uriah himself, and therefore sends for him home to stay a night or two with his wife. Observe,

I. How the plot was laid. Uriah must come home from the army under pretence of bringing David an account how the war prospered, and how they went on with the siege of Rabbah, 2Sa 11:7. Thus does he pretend a more than ordinary concern for his army when that was the least thing in his thoughts; if he had not had another turn to serve, an express of much less figure than Uriah might have sufficed to bring him a report of the state of the war. David, having had as much conference with Uriah as he thought requisite to cover the design, sent him to his house, and, that he might be the more pleasant there with the wife of his youth, sent a dish of meat after him for their supper, 2Sa 11:8. When that project failed the first night, and Uriah, being weary of his journey and more desirous of sleep than meat, lay all night in the guard-chamber, the next night he made him drunk (2Sa 11:13), or made him merry, tempted him to drink more than was fit, that he might forget his vow (2Sa 11:11), and might be disposed to go home to his own bed, to which perhaps, if David could have made him dead drunk, he would have ordered him to be carried. It is a very wicked thing, upon any design whatsoever, to make a person drunk. Woe to him that does so, Hab 2:15, Hab 2:16. God will put a cup of trembling into the hands of those who put into the hands of others the cup of drunkenness. Robbing a man of his reason is worse than robbing him of his money, and drawing him into sin worse than drawing him into any trouble whatsoever. Every good man, especially every magistrate, should endeavour to prevent this sin, by admonishing, restraining, and denying the glass to those whom they see falling into excess; but to further it is to do the devil's work, to officiate as factor for him.

II. How this plot was defeated by Uriah's firm resolution not to lie in his own bed. Both nights he slept with the life-guard, and went not down to his house, though, it is probable, his wife pressed him to do it as much as David, 2Sa 11:9, 2Sa 11:12. Now, 1. Some think he suspected what was done, being informed of his wife's attendance at court, and therefore he would not go near her. But if he had had any suspicion of that kind, surely he would have opened the letter that David sent by him to Joab. 2. Whether he suspected any thing or no, Providence put this resolution into his heart, and kept him to it, for the discovering of David's sin, and that the baffling of his design to conceal it might awaken David's conscience to confess it and repent of it. 3. The reason he gave to David for this strange instance of self-denial and mortification was very noble, 2Sa 11:11. While the army was encamped in the field, he would not lie at ease in his own house. "The ark is in a tent,"whether at home, in the tent David had pitched for it, or abroad, with Joab in the camp, is not certain. "Joab, and all the mighty men of Israel, lie hard and uneasy, and much exposed to the weather and to the enemy; and shall I go and take my ease and pleasure at my own house?"No, he protests he will not do it. Now, (1.) This was in itself a generous resolution, and showed Uriah to be a man of a public spirit, bold and hardy, and mortified to the delights of sense. In times of public difficulty and danger it does not become us to repose ourselves in security, or roll ourselves in pleasure, or, with the king and Haman, to sit down to drink when the city Shushan was perplexed, Est 3:15. We should voluntarily endure hardness when the church of God is constrained to endure it. (2.) It might have been of use to awaken David's conscience, and make his heart to smite him for what he had done. [1.] That he had basely abused so brave a man as Uriah was, a man so heartily concerned for him and his kingdom, and that acted for him and it with so much vigour. [2.] That he was himself so unlike him. The consideration of the public hardships and hazards kept Uriah from lawful pleasures, yet could not keep David, though more nearly interested, from unlawful ones. Uriah's severity to himself should have shamed David for his indulgence of himself. The law was, When the host goeth forth against the enemy then, in a special manner, keep thyself from every wicked thing, Deu 23:9. Uriah outdid that law, but David violated it.

Matthew Henry: 2Sa 11:14-27

When David's project of fathering the child upon Uriah himself failed, so that, in process of time, Uriah would certainly know the wrong that had been done him, to prevent the fruits of his revenge, the devil put it into David's heart to take him off, and then neither he nor Bath-sheba would be in any danger (what prosecution could there be when there was no prosecutor?), suggesting further that, when Uriah was out of the way, Bath-sheba might, if he pleased, be his own for ever. Adulteries have often occasioned murders, and one wickedness must be covered and secured with another. The beginnings of sin are therefore to be dreaded; for who knows where they will end? It is resolved in David's breast (which one would think could never possibly have harboured so vile a thought) that Uriah must die. That innocent, valiant, gallant man, who was ready to die for his prince's honour, must die by his prince's hand. David has sinned, and Bath-sheba has sinned, and both against him, and therefore he must die; David determines he must. Is this the man whose heart smote him because he had cut off Saul's skirt? Quantum mutatus ab illo ! - But ah, how changed! Is this he that executed judgment and justice to all his people? How can he now do so unjust a thing? See how fleshly lusts war against the soul, and what devastations they make in that war; how they blink the eyes, harden the heart, sear the conscience, and deprive men of all sense of honour and justice. Whoso committeth adultery with a woman lacketh understanding and quite loses it; he that doth it destroys his own soul, Pro 6:32. But, as the eye of the adulterer, so the hand of the murderer seeks concealment, Job 24:14, Job 24:15. Works of darkness hate the light. When David bravely slew Goliath it was done publicly, and he gloried in it; but, when he basely slew Uriah, it must be done clandestinely, for he is ashamed of it, and well he may. Who would do a thing that he dare not own? The devil, having as a poisonous serpent, put it into David's heart to murder Uriah, as a subtle serpent he puts it into his head how to do it. Not as Absalom slew Amnon, by commanding his servants to assassinate him, nor as Ahab slew Naboth by suborning witnesses to accuse him, but by exposing him to the enemy, a way of doing it which, perhaps, would not seem so odious to conscience and the world, because soldiers expose themselves of course. If Uriah had not been in that dangerous post, another must; he has (as we say) a chance for his life; if he fight stoutly, he may perhaps come off; and, if he die, it is in the field of honour, where a soldier would choose to die; and yet all this will not save it from being a wilful murder, of malice prepense.

I. Orders are sent to Joab to set Uriah in the front of the hottest battle, and then to desert him, and abandon him to the enemy, 2Sa 11:14, 2Sa 11:15. This was David's project to take off Uriah, and it succeeded, as he designed. Many were the aggravations of this murder. 1. It was deliberate. He took time to consider of it; and though he had time to consider of it, for he wrote a letter about it, and though he had time to have countermanded the order afterwards before it could be put in execution, yet he persisted in it. 2. He sent the letter by Uriah himself, than which nothing could be more base and barbarous, to make him accessory to his own death. And what a paradox was it that he could bear such a malice against him in whom yet he could repose such a confidence as that he would carry letters which he must not know the purport of. 3. Advantage must be taken of Uriah's own courage and zeal for his king and country, which deserve the greatest praise and recompence, to betray him the more easily to his fate. If he had not been forward to expose himself, perhaps he was a man of such importance that Joab could not have exposed him; and that this noble fire should be designedly turned upon himself was a most detestable instance of ingratitude. 4. Many must be involved in the guilt. Joab, the general, to whom the blood of his soldiers, especially the worthies, ought to be precious, must do it; he, and all that retire from Uriah when they ought in conscience to support and second him, become guilty of his death. 5. Uriah cannot thus die alone: the party he commands is in danger of being cut off with him; and it proved so: some of the people, even the servants of David (so they are called, to aggravate David's sin in being so prodigal of their lives), fell with him, 2Sa 11:17. Nay, this wilful misconduct by which Uriah must be betrayed might be of fatal consequence to the whole army, and might oblige them to raise the siege. 6. It will be the triumph and joy of the Ammonites, the sworn enemies of God and Israel; it will gratify them exceedingly. David prayed for himself, that he might not fall into the hands of man, nor flee from his enemies (2Sa 24:13, 2Sa 24:14); yet he sells his servant Uriah to the Ammonites, and not for any iniquity in his hand.

II. Joab executes these orders. In the next assault that is made upon the city Uriah has the most dangerous post assigned him, is encouraged to hope that if he be repulsed by the besieged he shall be relieved by Joab, in dependence on which he marches on with resolution, but, succours not coming on, the service proves too hot, and he is slain in it, 2Sa 11:16, 2Sa 11:17. It was strange that Joab would do such a thing merely upon a letter, without knowing the reason. But, 1. Perhaps he supposed Uriah had been guilty of some great crime, to enquire into which David had sent for him, and that, because he would not punish him openly, he took this course with him to put him to death. 2. Joab had been guilty of blood, and we may suppose it pleased him very well to see David himself falling into the same guilt, and he was willing enough to serve him in it, that he might continue to be favourable to him. It is common for those who have done ill themselves to desire to be countenanced therein by others doing ill likewise, especially by the sins of those that are eminent in the profession of religion. Or, perhaps, David knew that Joab had a pique against Uriah, and would gladly be avenged on him; otherwise Joab, when he saw cause, knew how to dispute the king's orders, as 2Sa 19:5; 2Sa 24:3.

III. He sends an account of it to David. An express is despatched away immediately with a report of this last disgrace and loss which they had sustained, 2Sa 11:18. And, to disguise the affair, 1. He supposes that David would appear to be angry at his bad conduct, would ask why they came so near the wall (2Sa 11:20), did they not know that Abimelech lost his life by doing do? 2Sa 11:21. We had the story (Jdg 9:53), which book, it is likely, was published as a part of the sacred history in Samuel's time; and (be it noted to their praise, and for imitation) even the soldiers were conversant with their bibles, and could readily quote the scripture-story, and make use of it for admonition to themselves not to run upon the same attempts which they found had been fatal. 2. He slyly orders the messenger to soothe it with telling him that Uriah the Hittite was dead also, which gave too broad an intimation to the messenger, and by him to others, that David would be secretly pleased to hear that; for murder will out. And, when men do such base things, they must expect to be bantered and upbraided with them, even by their inferiors. The messenger delivered his message agreeably to orders, 2Sa 11:22-24. He makes the besieged to sally out first upon the besiegers ( they came out unto us into the field ), represents the besiegers as doing their part with great bravery ( we were upon them even to the entering of the gate - we forced them to retire into the city with precipitation), and so concludes with a slight mention of the slaughter made among them by some shot from the wall: Some of the king's servants are dead, and particularly Uriah the Hittite, an officer of note, stood first in the list of the slain.

IV. David receives the account with a secret satisfaction, 2Sa 11:25. Let not Joab be displeased, for David is not. He blames not his conduct, nor thinks they did wrong in approaching so near the wall; all is well now that Uriah is put out of the way. This point being gained, he can make light of the loss, and turn it off easily with an excuse: The sword devours one as well as another; it was a chance of war, nothing more common. He orders Joab to make the battle more strong next time, while he, by his sin, was weakening it, and provoking God to blast the undertaking.

V. He marries the widow in a little time. She submitted to the ceremony of mourning for her husband as short a time as custom would admit (2Sa 11:26), and then David took her to his house as his wife, and she bore him a son. Uriah's revenge was prevented by his death, but the birth of the child so soon after the marriage published the crime. Sin will have shame. Yet that was not the worst of it: The thing that David had done displeased the Lord. The whole matter of Uriah (as it is called, 1Ki 15:5), the adultery, falsehood, murder, and this marriage at last, it was all displeasing to the Lord. He had pleased himself, but displeased God. Note, God sees and hates sin in his own people. Nay, the nearer any are to God in profession the more displeasing to him their sins are; for in them there is more ingratitude, treachery, and reproach, than in the sins of others. Let none therefore encourage themselves in sin by the example of David; for those that sin as he did will fall under the displeasure of God as he did. Let us therefore stand in awe and sin not, not sin after the similitude of his transgression.

Keil-Delitzsch: 2Sa 11:1

(Cf. 1Ch 20:1). Siege of Rabbah. - "And it came to pass at the return of the year, at the time when the kings marched out, that David sent Joab, and his servants with him, and all Israel; and they destroyed the Ammonites and besieged Rabbah: but David remained in Jerusalem." This verse is connected with 2Sa 10:14, where it was stated that after Joab had put to flight the Aramaeans who came to the help of the Ammonites, and when the Ammonites also had fallen back before Abishai in consequence of this victory, and retreated into their fortified capital, Joab himself returned to Jerusalem. He remained there during the winter or rainy season, in which it was impossible that war should be carried on. At the return of the year, i.e., at the commencement of spring, with which the new years began in the month Abib (Nisan), the time when kings who were engaged in war were accustomed to open their campaign, David sent Joab his commander-in-chief with the whole of the Israelitish forces to attack the Ammonites once more, for the purpose of chastising them and conquering their capital. The Chethibh המּלאכים should be changed into המּלכים , according to the Keri and the text of the Chronicles. The א interpolated is a perfectly superfluous mater lectionis , and probably crept into the text from a simple oversight. The "servants" of David with Joab were not the men performing military service, or soldiers, (in which case "all Israel"could only signify the people called out to war in extraordinary circumstances), but the king's military officers, the military commanders; and "all Israel," the whole of the military forces of Israel. Instead of "the children of Ammon"we find "the country of the children of Ammon,"which explains the meaning more fully. But there was no necessity to insert ארץ (the land or country), as השׁחית is applied to men in other passages in the sense of "cast to the ground,"or destroy (e.g., 1Sa 26:15). Rabbah was the capital of Ammonitis (as in Jos 13:25): the fuller name was Rabbath of the children of Ammon. It has been preserved in the ruins which still exist under the ancient name of Rabbat-Ammân , on the Nahr Ammân, i.e., the upper Jabbok (see at Deu 3:11). The last clause, "but David sat (remained) in Jerusalem," leads on to the account which follows of David's adultery with Bathsheba (vv. 2-27 and 2 Samuel 12:1-25), which took place at that time, and is therefore inserted here, so that the conquest of Rabbah is not related till afterwards (2Sa 12:26-31).

Keil-Delitzsch: 2Sa 11:2-27

David's Adultery. - David's deep fall forms a turning-point not only in the inner life of the great king, but also in the history of his reign. Hitherto David had kept free from the grosser sins, and had only exhibited such infirmities and failings as simulation, prevarication, etc., which clung to all the saints of the Old Covenant, and were hardly regarded as sins in the existing stage of religious culture at that time, although God never left them unpunished, but invariably visited them upon His servants with humiliations and chastisements of various kinds. Among the unacknowledged sins which God tolerated because of the hardness of Israel's heart was polygamy, which encouraged licentiousness and the tendency to sensual excesses, and to which but a weak barrier had been presented by the warning that had been given for the Israelitish kings against taking many wives (Deu 17:17), opposed as such a warning was to the notion so prevalent in the East both in ancient and modern times, that a well-filled harem is essential to the splendour of a princely court. The custom to which this notion gave rise opened a dangerous precipice in David's way, and led to a most grievous fall, that can only be explained, as O. v. Gerlach has said, from the intoxication consequent upon undisturbed prosperity and power, which grew with every year of his reign, and occasioned a long series of most severe humiliations and divine chastisements that marred the splendour of his reign, notwithstanding the fact that the great sin was followed by deep and sincere repentance.

2Sa 11:2-5

Towards evening David walked upon the roof of his palace, after rising from his couch, i.e., after taking his mid-day rest, and saw from the roof a woman bathing, namely in the uncovered court of a neighbouring house, where there was a spring with a pool of water, such as you still frequently meet with in the East. "The woman was beautiful to look upon." Her outward charms excited sensual desires.

2Sa 11:3

David ordered inquiry to be made about her, and found ( ויּאמר , "he , i.e., the messenger, said;" or indefinitely, "they said") that she was Bathsheba, the wife of Uriah the Hethite. הלוא , nonne , is used, as it frequently is, in the sense of an affirmation, "it is indeed so."Instead of Bathsheba the daughter of Eliam, we find the name given in the Chronicles (1Ch 3:5) as Bathshua the daughter of Ammiel. The form בּת־שׁוּע may be derived from בּת־שׁוע , in which ב is softened into ; for Bathsheba (with beth ) is the correct and original form, as we may see from 1Ki 1:11, 1Ki 1:15, 1Ki 1:28. Eliam and Ammiel have the same signification; the difference simply consists in the transposition of the component parts of the name. It is impossible to determine, however, which of the two forms was the original one.

2Sa 11:4

The information brought to him, that the beautiful woman was married, was not enough to stifle the sensual desires which arose in David's soul. "When lust hath conceived, it bringeth forth sin"(Jam 1:15). David sent for the woman, and lay with her. In the expression "he took her, and she came to him,"there is no intimation whatever that David brought Bathsheba into his palace through craft or violence, but rather that she came at his request without any hesitation, and offered no resistance to his desires. Consequently Bathsheba is not to be regarded as free from blame. The very act of bathing in the uncovered court of a house in the heart of the city, into which it was possible for any one to look down from the roofs of the houses on higher ground, does not say much for her feminine modesty, even if it was not done with an ulterior purpose, as some commentators suppose. Nevertheless in any case the greatest guilt rests upon David, that he, a man upon whom the Lord had bestowed such grace, did not resist the temptation to the lust of the flesh, but sent to fetch the woman. "When she had sanctified herself from her uncleanness, she returned to her house." Defilement from sexual intercourse rendered unclean till the evening (Lev 15:18). Bathsheba thought it her duty to observe this statute most scrupulously, though she did not shrink from committing the sin of adultery.

2Sa 11:5

When she discovered that she was with child, she sent word to David. This involved an appeal to him to take the necessary steps to avert the evil consequences of the sin, inasmuch as the law required that both adulterer and adulteress should be put to death (Lev 20:10).

2Sa 11:6-8

David had Uriah the husband of Bathsheba sent to him by Joab, under whom he was serving in the army before Rabbah, upon some pretext or other, and asked him as soon as he arrived how it fared with Joab and the people (i.e., the army) and the war. This was probably the pretext under which David had had him sent to him. According to 2Sa 23:39, Uriah was one of the gibborim ("mighty men") of David, and therefore held some post of command in the army, although there is no historical foundation for the statement made by Josephus, viz., that he was Joab's armour-bearer or aide-de-camp. The king then said to him, "Go down to thy house (from the palace upon Mount Zion down to the lower city, where Uriah's house was situated), and wash thy feet;" and when he had gone out of the palace, he sent a royal present after him. The Israelites were accustomed to wash their feet when they returned home from work or from a journey, to take refreshment and rest themselves. Consequently these words contained an intimation that he was to go and refresh himself in his own home. David's wish was that Uriah should spend a night at home with his wife, that he might afterwards be regarded as the father of the child that had been begotten in adultery. משּׂאת , a present, as in Amo 5:11; Jer 50:4; Est 2:18.

2Sa 11:9

But Uriah had his suspicions aroused. The connection between his wife and David may not have remained altogether a secret, so that it may have reached his ears as soon as he arrived in Jerusalem. "He lay down to sleep before the king's house with all the servants of his lord (i.e., the retainers of the court), and went not down to his house." "Before, or at, the door of the king's house,"i.e., in the court of the palace, or in a building adjoining the king's palace, where the court servants lived.

2Sa 11:10-12

When this was told to David (the next morning), he said to Uriah, " Didst thou not come from the way (i.e., from a journey) ? why didst thou not go down (as men generally do when they return from a journey)?"Uriah replied (2Sa 11:11), "The ark (ark of the covenant), and Israel, and Judah, dwell in the huts, and my lord Joab and the servants of my lord encamp in the field; and should I go to my house to eat and to drink, and to lie with my wife? By thy life, and by the life of thy soul, I do no such thing!" בּסּכּות ישׁב , to sit or sojourn in huts, is the same practically as being encamped in the field. Uriah meant to say: Whereas the ark, i.e., Jehovah with the ark, and all Israel, were engaged in conflict with the enemies of God and of His kingdom, and therefore encamped in the open country, it did not become a warrior to seek rest and pleasure in his own home. This answer expressed the feelings and the consciousness of duty which ought to animate one who was fighting for the cause of God, in such plain and unmistakeable terms, that it was well adapted to prick the king to the heart. But David's soul was so beclouded by the wish to keep clear of the consequences of his sin in the eyes of the world, that he did not feel the sting, but simply made a still further attempt to attain his purpose with Uriah. He commanded him to stop in Jerusalem all that day, as he did not intend to send him away till the morrow.

2Sa 11:13

The next day he invited him to his table and made him drunken, with the hope that when in this state he would give up his intention of not going home to his wife. But Uriah lay down again the next night to sleep with the king's servants, without going down to his house; for, according to the counsel and providence of God, David's sin was to be brought to lift to his deep humiliation.

2Sa 11:14-15

When the king saw that his plan was frustrated through Uriah's obstinacy, he resolved upon a fresh and still greater crime. He wrote a letter to Joab, with which he sent Uriah back to the army, and the contents of which were these: "Set ye Uriah opposite to the strongest contest, and then turn away behind him, that he may be slain, and die."

(Note: "We may see from this how deep a soul may fall when it turns away from God, and from the guidance of His grace. This David, who in the days of his persecution would not even resort to means that were really plausible in order to defend himself, was now not ashamed to resort to the greatest crimes in order to cover his sin. O God! how great is our strength when we lay firm hold of Thee! And how weak we become as soon as we turn away from Thee! The greatest saints would be ready for the worst of deeds, if Thou shouldst but leave them for a single moment without Thy protection. Whoever reflects upon this, will give up all thought of self-security and spiritual pride."- Berleburg Bible .)

David was so sure that his orders would be executed, that he did not think it necessary to specify any particular crime of which Uriah had been guilty.

2Sa 11:16

The king's wishes were fully carried out by Joab. "When Joab watched (i.e., blockaded) the city, he stationed Uriah just where he knew that there were brave men" (in the city).

2Sa 11:17

"And the men of the city came out (i.e., made a sally) and fought with Joab, and some of the people of the servants of David fell, and Uriah the Hethite died also." The literal fulfilment of the king's command does not warrant us in assuming that Joab suspected how the matter stood, or had heard a rumour concerning it. As a general, who was not accustomed to spare human life, he would be a faithful servant of his lord in this point, in order that his own interests might be served another time.

2Sa 11:18-21

Joab immediately despatched a messenger to the king, to give him a report of the events of the war, and with these instructions: "When thou hast told all the things of the war to the king to the end, in case the anger of the king should be excited ( תּעלה , ascend), and he should say to thee, Why did ye advance so near to the city to fight? knew ye not that they would shoot from the wall? Who smote Abimelech the son of Jerubbosheth (i.e., Gideon, see at Jdg 6:32)? did not a woman throw down a millstone from the wall, that he died in Thebez (Jdg 9:53)? why went ye so nigh to the wall? then only say, Thy servant Uriah the Hethite has perished."Joab assumed that David might possibly be angry at what had occurred, or at any rate that he might express his displeasure at the fact that Joab had sacrificed a number of warriors by imprudently approaching close to the wall: he therefore instructed the messenger, if such should be the case, to announce Uriah's death to the king, for the purpose of mitigating his wrath. The messenger seems to have known that Uriah was in disgrace with the king. At the same time, the words "thy servant Uriah is dead also"might be understood or interpreted as meaning that it was without, or even in opposition to, Joab's command, that Uriah went so far with his men, and that he was therefore chargeable with his own death and that of the other warriors who had fallen.

2Sa 11:22-24

The messenger brought to David all the information with which Joab had charged him ( שׁלח with a double accusative, to send or charge a person with anything), but he so far condensed it as to mention Uriah's death at the same time. "When the men (of Rabbah) became strong against us, and came out to us into the field, and we prevailed against them even to the gate, the archers shot at thy servants down from the wall, so that some of the servants of the king died, and thy servant Uriah the Hethite is dead also."The א in the forms המּוראים ויּראוּ instead of המּורים ויּרוּ is an Aramaic mode of writing the words.

2Sa 11:25-27

David received with apparent composure the intelligence which he was naturally so anxious to hear, and sent this message back to Joab: "Let not this thing depress thee, for the sword devours thus and thus. Keep on with the battle against the city, and destroy it." The construction of אל־ירע with את obj . is analogous to the combination of a passive verb with את : "Do not look upon this affair as evil"(disastrous). David then sent the messenger away, saying, "Encourage thou him"( lit . strengthen him, put courage into him), to show his entire confidence in the bravery and stedfastness of Joab and the army, and their ultimate success in the capture of Rabbah. - In 2Sa 11:26 the account goes back to its starting-point. When Uriah's wife heard of her husband's death, she mourned for her husband. When her mourning was over, David took her home as his wife, after which she bore him a son (the one begotten in adultery). The ordinary mourning of the Israelites lasted seven days (Gen 50:10; 1Sa 31:13). Whether widows mourned any longer we do not know. In the case before us Bathsheba would hardly prolong her mourning beyond the ordinary period, and David would certainly not delay taking her as his wife, in order that she might be married to the king as long as possible before the time of childbirth. The account of these two grievous sins on the part of David is then closed with the assurance that "the thing that David had done displeased the Lord,"which prepares the way for the following chapter.

Constable: 2Sa 9:1--20:26

VI. DAVID'S TROUBLES chs. 9--20

Chapters 9-20 contrast with chapters 2-8 in that this later section is negative whereas the earlier one was positive. It records failure; the former records success. Compare the similar narrative of Saul's triumphs (1 Sam. 7-12) and his troubles (1 Sam. 13-31).

"The crumbling of the empire in these chapters is far from anticlimactic. It is an outworking of the fertility principle which the author has been presenting throughout the entire book. Even David, the successful king, is not above this principle. When he disobeyed the covenant he was judged, and since he was the king the whole nation was judged with him. Sexual sin (related to the fertility motif) was the cause of David's downfall, and his fall was followed by sexual sins in his family."¹⁴⁹

David got into trouble when he stopped being humble before God and became arrogant. He was not as bad as Eli and his sons or Saul in this respect. Had he been, God would have cut him off too instead of giving him the Davidic Covenant. Chapters 9-20 show the effects of being arrogant before God.

Scholars frequently refer to chapters 9-20 along with 1 Kings 1 and 2 as "the succession narrative."¹⁵⁰ The reason for this is that the passage deals with matters that lead up to Solomon's succession of David as Israel's king.¹⁵¹ Other scholars prefer to call this unit "court history" since it deals with a broader range of subjects than just Solomon's succession to the throne.¹⁵²

"Virtually all scholars agree that this is one of the finest examples of history writing from the ancient Near Eastern world. It is at the same time a masterpiece of biography and storytelling what with its ingenious interweaving of plots and subplots, its brilliant character sketches, and its attention to artistic touches such as climax and denouement."¹⁵³

Chapters 9-20 begin with information about the survivors in Saul's family (ch. 9) as does the next major section of the book, chapters 21-24 (21:1-14).

Constable: 2Sa 10:1--12:31

B. God's Faithfulness despite David's Unfaithfulness chs. 10-12

These chapters form a sub-section within the Court History portion of 2 Samuel.¹⁵⁷ The phrase "Now it happened" or "Now it was" (10:1; 13:1) always opens a new section.¹⁵⁸ Descriptions of Israel's victories over the Ammonites (10:1-11:1; 12:26-31) frame the David and Bathsheba story.¹⁵⁹ The parallel passage in 1 Chronicles (19:1-20:3) spans 2 Samuel 10-12 while omitting the David and Bathsheba incident. The motif word salah ("send") appears 23 times in this section but only 21 times in the rest of the Court History. Its occurrence may signal the development of a power motif here.¹⁶⁰

Constable: 2Sa 11:1--12:31

2. David's unfaithfulness to God chs. 11-12

These two chapters form a unit as is clear from their chiastic structure.

"A. David sends Joab to besiege Rabbah (11:1).

B. David sleeps with Bathsheba, who becomes pregnant (11:2-5).

C. David has Uriah killed (11:6-17).

D. Joab sends David a message (11:18-27a).

E. The Lord is displeased with David (11:27b).

D'. The Lord sends David a messenger (12:1-14).

C'. The Lord strikes David's infant son, who dies (12:15-23).

B'. David sleeps with Bathsheba, who becomes pregnant (12:24-25).

A'. Joab sends for David to besiege and capture Rabbah (12:26-31)."¹⁶⁷

Even though David had been faithful to Jonathan in keeping his covenant with him (ch. 9), he was not faithful to Jehovah in keeping His covenant with Israel (i.e., the Mosaic Covenant). The writer's main point in this section, I believe, was the following. Disobedience to God's revealed will in the Law of Moses resulted in lack of blessing symbolized by infertility and death. Another view is this.

"The Bathsheba interlude occurs in 2 Samuel 11-12 primarily to indicate the birth and choice of Solomon, but much is learned about God's covenant dealing with His king."¹⁶⁸

This is perhaps the second most notorious sin in the Bible, after the Fall. It has probably received the most attention from unbelievers in movies and other forms of entertainment. Unbelievers love to gloat over the sins of godly people.

Constable: 2Sa 11:1-5

David's adultery with Bathsheba 11:1-5

While Joab was continuing to subdue the Ammonites the following spring by besieging Rabbah (modern Amman, the capital of Jordan; cf. 10:7), David was residing in Jerusalem (11:1). By mentioning the fact that normally kings led their armies into battle in the spring, the writer implied that David was not acting responsibly by staying in Jerusalem.¹⁶⁹

". . . leading his troops into battle was expected to be the major external activity of an ancient Near Eastern ruler . . ."¹⁷⁰

"Our most difficult times are not when things are going hard. Hard times create dependent people. You don't get proud when you're dependent on God. Survival keeps you humble. Pride happens when everything is swinging in your direction. When you've just received that promotion, when you look back and you can see an almost spotless record in the last number of months or years, when you're growing in prestige and fame and significance, that's the time to watch out . . . especially if you're unaccountable. . . .

"Our greatest battles don't usually come when we're working hard; they come when we have some leisure, when we've got time on our hands, when we're bored."¹⁷¹

David's temptation followed an age-old pattern: he saw, he desired, and he took (cf. Gen. 3:6; James 1:14-15). He could not help seeing, but he could have stopped watching, lusting, sending for Bathsheba, and lying with her. "Very beautiful" translates a Hebrew phrase that describes people of striking physical appearance (cf. Gen. 24:16; 26:7 [Rebekah]; Esth. 1:11 [Vashti]; Esth. 2:7 [Esther]; 1 Sam. 16:12 [where a cognate expression describes David]). Perhaps Bathsheba was not totally innocent, but that does not vitiate David's guilt. It seems reasonable to assume that she could have shielded herself from view if she had wanted to do so.

"The bathing itself may have been for the purpose of ritual purification and would therefore not only advertize Bathsheba's charms but would serve as a notice to the king that she was available to him."¹⁷²

Bathsheba's father, Eliam (v. 3), was apparently the son of Ahithophel, David's counselor (cf. 15:12; 23:34).¹⁷³ Uriah may have been a mercenary from one of the Syro-Hittite states to Israel's north. Alternatively he may have been the son of Hittites who had immigrated to Israel when the Hittite Empire was crumbling.¹⁷⁴ Probably he was a member of the native Canaanite tribe of Hittites that inhabited the Promised Land before the Conquest (cf. Gen. 23:3-15; Num. 13:29; et al.).

David then "took" Bathsheba--we could translate the Hebrew word "he collected" her--and so abused his royal power. Evidently this was a "one night stand;" David and Bathsheba appear to have had sex only on this one occasion. The Mosaic Law required that both a man and a woman who had sexual relations bathe to remove ritual uncleanness so they could participate in public worship (Lev. 15:18). Ironically Bathsheba was careful to keep this command of the law even though she had violated a much more important one. Sin tends to distort our sense of what is truly important so we focus on relatively unimportant duties.

"The only recorded speech of Bathsheba, brief though it is ["I am pregnant," v. 5], sets in motion a course of action which ultimately results in her husband's death."¹⁷⁵

Why did Bathsheba inform David that she was pregnant? Could she not have told her husband alone. Was she hoping that David would acknowledge her child and that the child would then enjoy royal privileges?

About five years later David's oldest son, Amnon, followed in his father's footsteps (13:14). Since David was born in 1041 B.C. and this incident took place about 992 B.C., David was close to 49 years old when he committed adultery.

"The king who is content to be given the kingdom (2 Sam 2-4) nevertheless seizes with violence the woman of his desire. The theme of seizure then erupts in the rape of Tamar, the taking of Amnon's life and (in political form) the major incident of the rebellion of Absalom."¹⁷⁶

"This king who took another man's wife already had a harem full of women. The simple fact is that the passion of sex is not satisfied by a full harem of women; it is increased. Having many women does not reduce a man's libido, it excites it . . . it stimulates it. . . . One of the lies of our secular society is that if you just satisfy this drive, then it'll be abated."¹⁷⁷

Constable: 2Sa 11:6-25

David's murder of Uriah 11:6-25

David compounded his sin by trying to cover it up rather than confessing it. He tried three cover-ups: a "clean" one (vv. 6-11), a "dirty" one (vv. 12-13), and a "criminal" one (vv. 14-17).¹⁷⁸

David's suggestion that Uriah go home and "wash his feet" (v. 8) may have been an encouragement to enjoy his wife sexually since "feet" is sometimes a euphemistic reference to the genitals (cf. Exod. 4:25; Deut. 28:57; Isa. 7:20).¹⁷⁹ Whatever David intended, his hypocrisy is clear. Note the present that David sent home with Uriah. David was setting up this soldier to cover his own sin. However the king underestimated faithful Uriah's commitment to David for whom he had been fighting in Ammon. Though Bathsheba's husband was a Hittite, he appears to have been a godly believer in Yahweh as well as a dedicated warrior. He was one of David's best soldiers, one of his "mighty men" (cf. 23:39).

"Uriah's name ["Yahweh is my light"] turns out to be Yahwist, after all. In the heart of the imperial phalanges we find an orthodox Israelite, quietly observing the wartime soldier's ban against conjugal relations (cf. I Sam. 21:4-7)."¹⁸⁰

Uriah's reference to the ark being in a temporary shelter (v. 11) probably refers to its location at Kiriath-jearim. However some interpreters believe that "tents" should be left untranslated and that the reference is to Succoth.¹⁸¹

"Astonishingly, this Hittite mentions the covenant symbol before everything else that has influenced his behaviour. He is aware also of his solidarity with the fighting men at the front, over whom he will not steal an advantage. Both of these considerations applied even more forcibly to the king, who had final responsibility for the war, and had laid much stress on covenant loyalty himself, but now a foreigner is showing him to be despicably lax."¹⁸²

David's next plan was to get Uriah drunk hoping that in that condition he would return home to sleep with his wife (v. 13), but again David underestimated Uriah.

"The despicableness of the king's behaviour contrasts with the noble figure of the wronged Uriah, several times referred to as the Hittite' (vv. 3, 6, 17, 24), as if to emphasize that, whereas the king of Israel was so obviously lacking in principle, the same could not be said of this foreigner."¹⁸³

David's brazen rebellion against God's will comes out clearly in his third plan. He ordered Uriah to carry his own death warrant to Joab (vv. 14-15).¹⁸⁴ Joab's reply (vv. 19-21) mimicked David's instructions (v. 15).

"David, God's anointed and a great king, is otherwise poles apart from a petty thug like Abimelech [cf. v. 21; Judg. 9:50-54]. . . . [But] that David is likened to Abimelech has--because of the very distance between them--the effect of diminishing his image. The more so since Abimelech fell at a woman's hands while at the head of his army: David falls at a woman's hands precisely because he plays truant from war."¹⁸⁵

About seven years later David's son, Absalom, ordered his followers to strike down his brother, Amnon, for raping Absalom's sister, Tamar (13:28).

"It was ironic that David, the protector of justice, would so pervert justice in the Uriah-Bathsheba incident."¹⁸⁶

Some other innocent soldiers beside Uriah died because of David's orders concerning the battle strategy (v. 24). Thus he was really responsible for their deaths too.

Constable: 2Sa 11:26--12:16

David's response to his sins 11:26-12:15a

At first, David piously tried to salve Joab's conscience for his complicity in Uriah's death (11:25). The Hebrew word translated "displease" literally means "be evil in your sight." David was calling what was sin something other than sin (cf. 1 John 1:9). What David had done was not only evil in Joab's eyes, but, of infinitely greater importance, it was evil in God's eyes. David further hardened his heart and covered up his sin by marrying Bathsheba (11:27).

"The Hebrew phrase translated had her brought [NIV]' (v. 27) is literally sent and collected her' and emphasizes the abuse of royal power that David is increasingly willing to exercise. . ."¹⁸⁷

"How could a man--a man after God's own heart--fall to such a level? If you are honest about your own heart, it's not hard to understand."¹⁸⁸

Here are some suggestions for guarding yourself against similar sexual sin. First, realize that there is nothing that will guarantee you immunity from sinning in this way. We face the choice to yield to sexual temptation over and over again, and overcoming it once or many times is no guarantee that we will always overcome it (cf. 1 Cor. 10:12). Second, cultivate your daily commitment to the Lord. We cannot afford to live one day out of fellowship with Him. We can strengthen our hearts against temptation that may assail us during the day by recommitting ourselves to pleasing Him and obeying Him daily in prayer before we encounter the temptations of that day. Third, cultivate intimacy with your spouse, if you are married. Covetousness is less of a problem, though it will always be a problem, if you are content with the person whom God has given you. Contentment is something that we learn (cf. Phil. 4:11). Fourth, cultivate accountability with your mate, if you are married. Voluntarily tell your spouse where you have been, what you have been doing, and who you have been with. Do not wait for your mate to ask you these questions, but volunteer this information. If you do this regularly and know that you are going to have to do it, because you have made a commitment to yourself to do it, it will affect what you do. Fifth, anticipate temptation and avoid it. If you know that a particular individual attracts you strongly, do not spend too much time with him or her. Furthermore, refrain from saying anything to such a person that you would not say if your or that person's spouse was standing there with you.

About one year passed between the events of chapter 11 and those of chapter 12. This seems clear from the fact that God struck David and Bathsheba's child shortly after Nathan confronted David with his sin (12:15). God graciously gave David months to confess his sin, but when he did not, the Lord sent Nathan to confront him. These must have been months of inner turmoil for David.

"David wasn't relaxing and taking life easy, sipping lemonade on his patio, during the aftermath of his adultery. Count on it . . . he had sleepless nights. He could see his sin written across the ceiling of his room as he tossed and turned in bed. He saw it written across the walls. He saw it on the plate where he tried to choke down his meals. He saw it on the faces of his counselors. He was a miserable husband, an irritable father, a poor leader, and a songless composer. He lived a lie but he couldn't escape the truth.

"He had no joy. (Restore to me the joy of Thy salvation' Ps. 51:12.) He was unstable. He felt inferior and insecure. (Create in me a clean heart, O God, and renew a steadfast spirit within me' Ps. 51:10.) Sin does that to you. It's part of the wages that sin inevitably demands. A carnal Christian will dance all around and try to tell you, Everything's fine. Don't press me. I'm really free . . . really having fun . . . I'm doing well. You just haven't any idea.' But down inside it's there. Everything is empty, hollow, joyless, pointless. A true Christian cannot deny that. True guilt is there. Oppressively there. Constantly there."¹⁸⁹

Finally the Lord sent His prophet to confront the king. This required considerable courage on Nathan's part since David could have hardened his heart and had the prophet executed.

"In confronting someone in his sin, the timing is as important as the wording. Simply to tighten your belt, grab your Bible and, at your convenience, confront a person who is in sin is unwise. Most importantly, you need to be sure that you're sent by God. Nathan was."¹⁹⁰

Nathan's parable (cf. 14:1-20; 1 Kings 20:35-42; Isa. 5:1-7; Jer. 3:1-5) appealed to David's compassion as a shepherd and drew an emotional response from the king (12:5).¹⁹¹ Just like the man in the parable, David deserved to die, but David deserved to die for adultery (Lev. 20:10) and murder (Lev. 24:17). Hypocritically David ordered the man in Nathan's story to make restitution appealing to the Mosaic Law (Exod. 22:1) that he himself had disregarded. The man in the parable was not under a death sentence according to the Mosaic Law.¹⁹² David was reacting emotionally. He seems to have been trying to get rid of his own guilty conscience by condemning someone else while subconsciously passing judgment on himself.¹⁹³ It is interesting that four of David's sons died, perhaps as a divine fulfillment of the fourfold restitution that David ordered. They were David's first child by Bathsheba (v. 18), Amnon (13:28-29), Absalom (18:14-15), and Adonijah (1 Kings 2:25).¹⁹⁴

"You are the man!" (12:7) is certainly one of the most dramatic sentences in the Bible. Since several months had passed since David had committed his gross sins they were probably not on his mind when Nathan entered his presence and told his story. We see a prophet exercising authority over a king here. This was always the case in Israel's monarchy as we shall see repeatedly in the Books of Kings.¹⁹⁵ David had abused the great blessings that God had given him. Notice that the Lord said that He had done five great things for David (12:8), but David had done four sinful things in spite of God's goodness (12:9). He had despised God by disobeying His Word as though he were superior to it. David had seen what had happened to Saul for rejecting God's word.

David's punishment would be twofold: his own fertility (children) would be the source of his discipline, and God would remove the sources of his fertility (children) from him (12:11). The executions of these sentences follow in the text (13:11-14, 38-39; 16:22; 18:15). Verses 9 and 10 of the twelfth chapter have been called "the literary, historical, and theological crux and center of 2 Samuel as a whole."¹⁹⁶

"As David took' Uriah's wife (vv. 9-10), so the Lord will take' David's wives (v. 11). As the Lord gave' Saul's property and Israel's kingdom to David (v. 8), so he says that he will now give' David's wives to someone else, to one who is close to you' (v. 11)--ironically, an expression earlier used of David himself in similar circumstances (see 1 Sam 15:28; 28:17 . . .)."¹⁹⁷

"Just as David willfully takes Bathsheba for himself (II Sam. 11:2-4), so Amnon forces Tamar (II Sam. 13:8-14), Absalom enters the royal harem (II Sam. 16:22), and Adonijah tries to claim his deceased father's concubine (I Kings 2:13-17)."¹⁹⁸

"We need to remember that, like many sins, David's were carried out secretly--at least for a while [12:12]. One of the things that accompanies the promotion of individuals to higher positions of authority is an increase in privacy. This closed-door policy maintained by those in high office brings great temptation for things to be done in secret. Unaccountability is common among those in command. So it was with David."¹⁹⁹

Psalm 32:3-4 probably records David's misery during the time between his sinning and his confessing. This psalm, and especially Psalm 51, give further insight into David's feelings when he confessed his sins. God spared David's life by pure grace; normally David would have died for his sins (Lev. 20:10; 24:17). His pardon came as a special revelation from God through Nathan (12:13). David's confession was genuine. He called his sin what it was rather than trying to cover it up or explain it away, which was Saul's typical response. Moreover he acknowledged that his sin was primarily against Yahweh, not just against Bathsheba and Uriah.

"Repentance has its reward (cf. 1 Sa. 7:3)."²⁰⁰

"This was the turning-point in the life of David, and the clearest indication that he was different from Saul in the most essential relationship of all, that of submission to the Lord God. For that reason he found forgiveness, whereas Saul never accepted his guilt or the rejection that followed from it."²⁰¹

Whereas the Lord removed the guilt of David's sin (forgiveness) he did not remove the consequences of it (discipline). Someone has said that after you hammer a nail in a board you may remove the nail, but a hole remains.

"Just as judges today sometimes commute a sentence, so too God has the right and the power to modify or even cancel his own decisions in the light of the human response. In this case David's immediate signs of remorse allowed immediate forgiveness; but the deed itself could not be undone, and some consequences were inevitable."²⁰²

"David's voyeurism in 2 Sam 11:2 and Nathan's curse in 12:11 foreshadow Absalom's rooftop orgy (16:20-22)."²⁰³

This is how God deals with sin normally. He removes the guilt that would result in damnation, but He usually allows at least some of the consequences to follow and uses these for discipline and instruction. Notice how God's punishment fit David's crimes (cf. Gal. 6:7). In David's case the infant he fathered died.

"God could not ignore David's sin and thus let unbelievers impugn the holiness of His character."²⁰⁴

Guzik: 2Sa 11:1-27 - David's Adultery and Murder

2 Samuel 11 - David's Adultery and Murder

"In the whole of the Old Testament literature there is no chapter more tragic or full of solemn and searching warning than this." (G. Campbell Morgan)

A. David's adultery.

1. (1) David stays home from the war against the Ammonites.

It happened in the spring of the year, at the time when kings go out to battle, that David sent Joab and his servants with him, and all Israel; and they destroyed the people of Ammon and besieged Rabbah. But David remained at Jerusalem.

a. In the spring of the year, at the time when kings go out to battle: In that part of the world, wars were not normally fought during the winter months because rains and cold weather made travel and campaigning difficult. Fighting resumed in the spring.

b. David sent Joab . . . But David remained at Jerusalem: David should have been out at the battle but he remained behind. In 2 Samuel 10 Joab and the army of the mighty men were preserved against the Syrians and the Ammonites but they did not win a decisive victory. The decisive victory came when David led the battle at the end of 2 Samuel 10. Both through custom and experience God told David, "You need to be at the battle." But David remained at Jerusalem.

i. The principle of Galatians 5:16 rings true: Walk in the Spirit, and you shall not fulfill the lust of the flesh. If David had his attention where God wanted it, he would never put it where God didn't want it. "While Joab is busy in laying siege to Rabbah, Satan is to David, and far sooner prevailed." (Trapp)

ii. Nevertheless, it is wrong to think that this was the beginning of the chain of events David followed all the way down to adultery and murder. David showed his disregard God's plan for marriage many years before when he took more than one wife (1 Samuel 25:42-43, 2 Samuel 3:2-5). David's practice of adding wives showed a lack of romantic restraint and an indulgence of his passions. This corrupt seed, sown long ago, has grown unchecked long enough and will now begin to bear bitter fruit.

iii. "As I think of what happened, of this I am sure, that it did not happen all at once. This matter of Bathsheba was simply the climax of something that had been going on in his life for twenty years." (Redpath)

iv. Therefore, staying home from the battle merely provided opportunity for the long-standing lack of romantic restraint and indulgence of passion to display itself.

2. (2) David encounters temptation.

Then it happened one evening that David arose from his bed and walked on the roof of the king's house. And from the roof he saw a woman bathing, and the woman was very beautiful to behold.

a. David arose from his bed and walked on the roof: The Hebrew verb form of walked suggests that David paced back and forth on the roof. He couldn't sleep and was uneasy - uneasy because he wasn't where God wanted him to be.

b. He saw a woman bathing: There is little doubt that this woman (later called by the name Bathsheba) acted immodestly. Though it was evening and apparently the time when most people were asleep, certainly she knew that her bath was visible from the roof of the palace. Any immodesty on Bathsheba's part did not excuse David's sin, but she was still responsible for her wrong.

i. We must be an occasion for sin in others, even in how we dress. Paul's word 1 Timothy 2:9 is relevant here: the women should adorn themselves in modest apparel, with propriety and moderation.

c. He saw a woman bathing: David's sin was not in seeing Bathsheba. It was unlikely that he expected or planned to see her. David's sin was in choosing to keep his eyes on an alluring image after the sight came before his eyes.

i. Christians - men, especially - must learn to never let their eyes (or their mind) rest on alluring images except for what "belongs" to them in marriage. Our eyes must "bounce" off of an alluring image that comes in sight.

ii. David's many wives did not satisfy his lust. This was because you can't satisfy lusts of the flesh, because they are primarily rebellious assertions of self. It wasn't so much that David wanted Bathsheba; it was that he could not be satisfied with what God gave him.

iii. The principle would be illustrated in an exaggerated way in the life of Solomon, David's son. Solomon had 700 wives and 300 concubines. David and Solomon show us that if one woman isn't enough, 1000 women aren't enough.

d. The woman was very beautiful to behold: Bathsheba's great beauty made the sight tempting. But the real strength of temptation often does not lie in the quality of the tempting object, but in the state of heart and mind of the one being tempted. David had long been "prepared" to stumble at this very point. Even so, this temptation was not too strong for David, no matter how beautiful Bathsheba was.

i. For example, Joseph was more severely tempted to commit sexual immorality than David was here, but he fled that temptation.

ii. David looked at Bathsheba and said "beauty" but God saw this as ugly. The pleasures of sin deceive us like the bait hides the hook. We must call it what God calls it - sin. We want to say, "affair" but God says "adultery." We want to say, "love" but God says "lust." We want to say "sexy" but God says "sin." We want to say, "romantic" but God says "ruin." We want to say, "destiny" but God says "destruction."

3. (3) David pursues the temptation.

So David sent and inquired about the woman. And someone said, "Is this not Bathsheba, the daughter of Eliam, the wife of Uriah the Hittite?"

a. So David sent and inquired: David could have ended the temptation by leaving the scene at that time, even after entertaining the temptation for a while. Instead, David put himself into a more tempting situation.

b. Is this not Bathsheba, the daughter of Eliam: From this David learned that the woman came from a notable family. She was from the upper classes. Her father was Eliam, one of David's Mighty Men (2 Samuel 23:34). Her grandfather was Ahithophel - one of David's chief counselors (2 Samuel 23:34, 2 Samuel 15:12).

c. The wife of Uriah the Hittite: From this David learned that Bathsheba was married, and the wife of another of David's Mighty Men (2 Samuel 23:8, 39). He also learned that this woman's husband was away, because the Mighty Men were away in battle against the Ammonites. This knowledge made the situation far more tempting. David began to think, "I could get away with this."

i. David committed adultery in his heart up on the roof. Now he knows that he has an opportunity to commit adultery in practice. Adultery in the heart and mind is bad; adultery in practice is far worse.

ii. David should have received the news of the woman's identity as a warning. He learned that this woman was related to men close to David. In taking Bathsheba David sinned against Uriah, Eliam, and Ahithophel - each men close and important to David.

4. (4) David embraces the temptation.

Then David sent messengers, and took her; and she came to him, and he lay with her, for she was cleansed from her impurity; and she returned to her house.

a. The David sent messengers, and took her: In this the man after God's heart went against his own heart, following through on a lustful impulse. David ignored every warning and way of escape God set before him.

i. "In the expression he took her, and she came to him there is no intimation whatever that David brought Bathsheba into his palace through craft or violence, but rather that she came at his request without any hesitation, and offered no resistance to his desires. Consequently Bathsheba is not to be regarded as free from blame." (Keil and Delitzsch)

ii. "We hear nothing of her reluctance, and there is no evidence that she was taken by force." (Clarke)

b. He lay with her: David knew this was wrong, yet he did it. It's hard to explain David's thinking here, because he wasn't thinking. He acted on feeling and impulse instead of thinking.

i. If David thought about all this, he would see that the cost was so much greater than he wanted to consider at the time. If David knew that this illicit pursuit of pleasure would directly or indirectly result in:

· An unwanted pregnancy

· The murder of a trusted friend

· A dead baby

· His daughter raped by his son

· One son murdered by another son

· A civil war led by one of his sons

· A son who imitates David's lack of self-control and it leads him and much of Israel away from God

ii. The same kind of ruin comes of adultery today. We think about all the children who went to bed without daddy at home because of the terrible attack on our country on September 11, 2001. But far more children go to bed every night without daddy in the house because of adultery.

iii. At this moment David agreed with the world's understanding of the purpose of sex, seeing it primarily as the pursuit of a pleasurable experience. With his many wives, David may have never really understood God's purpose for sex: to be the "cement" that helps bond together a one-flesh relationship.

c. She was cleansed from her impurity: This confirms that Bathsheba had recently had her menstrual period and was not already pregnant when David committed adultery with her.

i. It seemed like David "got away" with this sin. But he and we could only think that if we believed the sin was something good God wanted to keep from David. David did something harmful and destructive to himself and others and harm and destruction will come of it. Just because David wasn't caught at the moment doesn't mean that he got away with anything.

5. (5) Bathsheba's message to David.

And the woman conceived; so she sent and told David, and said, "I am with child."

a. And the woman conceived: David and Bathsheba didn't plan on this. They were terrified both at the "problem" of the pregnancy itself and that it meant that their adultery would be found out.

b. So she sent and told David: Her message "involved an appeal to him to take the necessary steps to avert the evil consequences of the sin, inasmuch as the law required that both the adulterer and adulteress should be put to death" (Leviticus 20:10). (Keil and Delitzsch)

B. David murders Uriah.

1. (6-11) David attempts to cover his sin.

Then David sent to Joab, saying, "Send me Uriah the Hittite." And Joab sent Uriah to David. When Uriah had come to him, David asked how Joab was doing, and how the people were doing, and how the war prospered. And David said to Uriah, "Go down to your house and wash your feet." So Uriah departed from the king's house, and a gift of food from the king followed him. But Uriah slept at the door of the king's house with all the servants of his lord, and did not go down to his house. So when they told David, saying, "Uriah did not go down to his house," David said to Uriah, "Did you not come from a journey? Why did you not go down to your house?" And Uriah said to David, "The ark and Israel and Judah are dwelling in tents, and my lord Joab and the servants of my lord are encamped in the open fields. Shall I then go to my house to eat and drink, and to lie with my wife? As you live, and as your soul lives, I will not do this thing."

a. Send me Uriah the Hittite: When David heard the disastrous news of Bathsheba's pregnancy he should have used it as a prompting to repent. Instead, David did what most unrepentant sinners do: hide his sin. He wanted to draw Uriah back home to have relations with Bathsheba to give a reason for her pregnancy.

i. The whole concept of hiding our sin is deceptive. Our sin is never hidden before God and only hidden with difficulty from our conscience. Our hidden sin hinders our fellowship with God and others and is a barrier to spiritual life and power.

ii. "The real question for us all is: Are we prepared to face sin? Not to discuss someone else's sin, but to face our own." (Redpath)

iii. The answer to hidden sin is confession and repentance. To whom should we confess? The answer is in the question, "Whom have we sinned against?" "If you sin secretly, confess secretly, admitting publicly that you need the victory but keeping details to yourself. If you sin openly confess openly to remove stumbling blocks from those whom you have hindered. If you have sinned spiritually (prayerlessness, lovelessness, and unbelief as well as their offspring, criticism, etc.) then confess to the church that you have been a hindrance." (J. Edwin Orr)

iv. "As soon as ever we are conscious of sin, the right thing is not to begin to reason with the sin, or to wait until we have brought ourselves into a proper state of heart about it, but to go at once and confess the transgression unto the Lord, there and then." (Spurgeon)

b. David asked how Joab was doing, and how the people were doing, and how the war prospered: This was David's awkward attempt to pretend that nothing happened. David gave every appearance that things were normal when before God nothing was normal or right.

c. Go down to your house: "David's design was that he should go and lie with his wife, that the child now conceived should pass for his, the honour of Bath-sheba be screened, and his own crime concealed. At this time he had no design of the murder of Uriah, nor of taking Bath-sheba to wife." (Clarke)

d. The ark and Israel and Judah are dwelling in tents: This shows that Uriah had a passion for the glory of God, even though he was a Hittite and not a native Jew.

e. Shall I then go to my house to eat and drink, and to lie with my wife: This shows Uriah as a man of great integrity. He was a true "team player" who did not want to enjoy the comforts of home as long as his fellow soldiers endured hardship on the field of battle.

i. "David had expected and hoped that Uriah would prove to be like himself; instead he proved to be a man of integrity, whose first loyalty was to the king's interests rather than to his own pleasure." (Baldwin)

2. (12-13) David's second attempt to cover his sin fails.

Then David said to Uriah, "Wait here today also, and tomorrow I will let you depart." So Uriah remained in Jerusalem that day and the next. Now when David called him, he ate and drank before him; and he made him drunk. And at evening he went out to lie on his bed with the servants of his lord, but he did not go down to his house.

a. Wait here today also, and tomorrow I will let you depart: David lied to Uriah, knowing that he wanted to get back to the battle front as soon as possible. He hopes that Uriah will treat the coming evening as his last before returning to battle and be with Bathsheba.

b. When David called him, he ate and drank before him: David hoped that getting Uriah drunk would weaken his resolve to identify with his fellow troops. Yet Uriah did not go down to his house, refusing to enjoy what his fellow soldiers could not while the battle still rages.

i. Uriah is a good example of how Christians should conduct themselves as fellow-soldiers in the spiritual battle. Rejoice with those who rejoice, and weep with those who weep. Be of the same mind toward one another. (Romans 12:15-16)

ii. David was drunk with lust when he slept with Bathsheba; he hoped that making Uriah drunk with wine would bring the same result.

c. But he did not go down to his house: Some commentators believe that Uriah suspected some infidelity in Bathsheba, and avoided her out of jealousy. "It is like he smelt something." (Trapp)

3. (14-17) David sends Uriah to battle with his own death sentence in hand.

In the morning it happened that David wrote a letter to Joab and sent it by the hand of Uriah. And he wrote in the letter, saying, "Set Uriah in the forefront of the hottest battle, and retreat from him, that he may be struck down and die." So it was, while Joab besieged the city, that he assigned Uriah to a place where he knew there were valiant men. Then the men of the city came out and fought with Joab. And some of the people of the servants of David fell; and Uriah the Hittite died also.

a. David wrote a letter to Joab: Meyer imagines Joab saying, "This master of mine can sing psalms with the best; but when he wants a piece of dirty work done, he must come to me."

b. Set Uriah in the forefront of the hottest battle: Having failed to cover his sin, David wanted Uriah dead. Many adulterers secretly wish death would free them to marry the object of their adultery. This is the very heart of murder even if the deed is not done. David had the power to act on his wish.

c. And sent it by the hand of Uriah: David trusted the integrity of Uriah so much that he made him the unwitting messenger of his own death sentence.

i. "This was the sum of treachery and villany. He made this most noble man the carrier of letters which prescribed the mode in which he was to be murdered." (Clarke)

d. That he may be struck down and die: David commanded Joab to arrange Uriah's death. Though it was hidden by the raging battle, Uriah was murdered just as surely as if David killed him in his own home.

i. "If a child was to be born, Uriah's lips, at least, should not be able to disown it." (Meyer)

ii. "David was better while a servant than when a king; for being a servant, he feared to kill Saul his adversary, but becoming a king, he basely slew his most faithful friend and dutiful subject." (Trapp)

iii. "Though we mourn over David's sin, yet we thank God that it was permitted, for if he had not so fallen he had not been able to help us when we are conscious of transgression. He could not have so minutely described our griefs if he had not felt the same. David lived, in this respect, for others as well as for himself." (Spurgeon)

e. Uriah the Hittite died also: Joab did exactly what David commanded. He knew it was wrong but simply followed orders and murdered Uriah at David's order.

i. If not immediately confronted, one sin and take a wretched course. David indulged his sensual lusts for years and ignored God's warnings and ways of escape. He allowed temptation to turn into lust and lust to turn into adultery. When the consequences of his adultery threatened to expose his sin he covered it first with deception and then with murder. Satan could never tempt David with the entire package at once, but he could deceive him with it piece by piece.

4. (18-25) Joab sends word of Uriah's death back to David.

Then Joab sent and told David all the things concerning the war, and charged the messenger, saying, "When you have finished telling the matters of the war to the king, if it happens that the king's wrath rises, and he says to you: 'Why did you approach so near to the city when you fought? Did you not know that they would shoot from the wall? Who struck Abimelech the son of Jerubbesheth? Was it not a woman who cast a piece of a millstone on him from the wall, so that he died in Thebez? Why did you go near the wall?'; then you shall say, 'Your servant Uriah the Hittite is dead also.'" So the messenger went, and came and told David all that Joab had sent by him. And the messenger said to David, "Surely the men prevailed against us and came out to us in the field; then we drove them back as far as the entrance of the gate. The archers shot from the wall at your servants; and some of the king's servants are dead, and your servant Uriah the Hittite is dead also." Then David said to the messenger, "Thus you shall say to Joab: 'Do not let this thing displease you, for the sword devours one as well as another. Strengthen your attack against the city, and overthrow it.' So encourage him."

a. Who struck Abimelech the son of Jerubbesheth: This is a reference to Judges 9:50-57, where Abimelech was killed by coming too close to the walls of a city under siege. The idea is that Joab knew it was a bad military move to get so close to the walls, but that he did it anyway on the command of David.

b. Uriah the Hittite is dead also: David heard these words with relief. He thought that now he could marry Bathsheba and give a plausible explanation for her pregnancy.

c. The sword devours one as well as another: This was a proverb regarding fortunes of war. It was a way of saying, "These things happen." David said it to his own guilty conscience as much as he said it to Joab.

5. (26-27) David marries Bathsheba.

When the wife of Uriah heard that Uriah her husband was dead, she mourned for her husband. And when her mourning was over, David sent and brought her to his house, and she became his wife and bore him a son. But the thing that David had done displeased the LORD.

a. When the wife of Uriah heard that Uriah her husband was dead: We have no reason to believe that Bathsheba knew that David arranged the death of her husband. It is likely that David concealed all this from Bathsheba. At the same time, she was partly relieved to hear of her husband's death.

i. "There is little doubt to be made but that she was inwardly glad, considering her danger of being punished an adulteress, and her hopes of being now made a queen." (Trapp)

b. And she became his wife: This was nothing new for David. He had added wives before, so now he simply adds another.

i. "David is sort of a hero now, in the eyes of the people. He has taken into his harem, the poor, pregnant wife, the widow of one of his fallen captains, so that the people say, "My look at the way he stands behind his men! He takes care of their widows when they are killed in battle. My what a marvelous king!" (Smith)

c. The thing that David had done displeased the LORD: This is the first mention of God in the chapter. God witnessed every event and read the intent of every heart, but His displeasure is only implied until this specific statement.

i. David's state of heart in the intervening year is reflected in Psalm 32:1-5: Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man to whom the LORD does not impute iniquity, and in whose spirit there is no guile. When I kept silent, my bones grew old through my groaning all day long. For day and night Your hand was heavy upon me; my vitality was turned into the drought of summer. I acknowledged my sin to You, and my iniquity I have not hidden. I said, "I will confess my transgressions to the LORD," and You forgave the iniquity of my sin.

ii. Psalm 32 shows that David was under intense conviction during this time and that all the joy in his life evaporated away. David knew the stress and agony of living a double, false life. He found no relief until he repented and got right with God again. "The better the man the dearer the price he pays for a short season of sinful pleasure." (Meyer)

iii. David was in that terrible place where he had too much sin in him to be happy in God, but he had too much of God in him to happy in sin. Because David was a man after God's heart, God will draw David to repentance and restoration.

iv. "When there is the most necessity for confession, there is often the greatest tardiness in making it. It was so in David's case. . . . I think I can see why he could not have gone straight away from the sin to confession, for the sin prevented the confession-the sin blinded the eye, stultified the conscience, and stupefied the entire spiritual nature of David." (Spurgeon)

© 2002 David Guzik - No distribution beyond personal use without permission

Pendahuluan / Garis Besar

JFB: 2 Samuel (Pendahuluan Kitab)

THE FIRST AND SECOND BOOKS OF SAMUEL. The two were, by the ancient Jews, conjoined so as to make one book, and in that form could be called the Book of Samuel with more propriety than now, the second being wholly occupied with the relation of transactions that did not take place till after the death of that eminent judge. Accordingly, in the Septuagint and the Vulgate, it is called the First and Second Books of Kings. The early portion of the First Book, down to the end of the twenty-fourth chapter, was probably written by Samuel; while the rest of it and the whole of the Second, are commonly ascribed to Nathan and Gad, founding the opinion on 1Ch 29:29. Commentators, however, are divided about this, some supposing that the statements in 1Sa 2:26; 1Sa 3:1, indicate the hand of the judge himself, or a contemporary; while some think, from 1Sa 6:18; 1Sa 12:5; 1Sa 27:6, that its composition must be referred to a later age. It is probable, however, that these supposed marks of an after-period were interpolations of Ezra. This uncertainty, however, as to the authorship does not affect the inspired authority of the book, which is indisputable, being quoted in the New Testament (1Sa 13:14 in Act 13:22, and 2Sa 7:14 in Heb 1:5), as well as in many of the Psalms.

JFB: 2 Samuel (Garis Besar)

• AN AMALEKITE BRINGS TIDINGS OF SAUL'S DEATH. (2Sa. 1:1-16)
• DAVID LAMENTS SAUL AND JONATHAN. (2Sa 1:17-27)
• DAVID, BY GOD'S DIRECTION, GOES UP TO HEBRON, AND IS MADE KING OVER JUDAH. (2Sa 2:1-7)
• SIX SONS BORN TO DAVID. (2Sa 3:1-5)
• ABNER REVOLTS TO DAVID. (2Sa 3:6-12)
• JOAB KILLS ABNER. (2Sa 3:22-30)
• BAANAH AND RECHAB SLAY ISH-BOSHETH, AND BRING HIS HEAD TO HEBRON. (2Sa 4:1-2)
• DAVID CAUSES THEM TO BE PUT TO DEATH. (2Sa 4:10-12)
• THE TRIBES ANOINT DAVID KING OVER ISRAEL. (2Sa 5:1-5)
• HE TAKES ZION FROM THE JEBUSITES. (2Sa 5:6-12)
• ELEVEN SONS BORN TO HIM. (2Sa 5:13-16)
• HE SMITES THE PHILISTINES. (2Sa 5:17-25)
• DAVID FETCHES THE ARK FROM KIRJATH-JEARIM ON A NEW CART. (2Sa 6:1-5)
• UZZAH SMITTEN. (2Sa 6:6-11)
• DAVID AFTERWARDS BRINGS THE ARK TO ZION. (2Sa 6:12-19)
• MICHAL'S BARRENNESS. (2Sa 6:20-23)
• NATHAN APPROVES THE PURPOSE OF DAVID TO BUILD GOD A HOUSE. (2Sa 7:1-3)
• DAVID'S PRAYER AND THANKSGIVING. (2Sa 7:18-29)
• DAVID SUBDUES THE PHILISTINES, AND MAKES THE MOABITES TRIBUTARY. (2Sa 8:1-2)
• HE SMITES HADADEZER AND THE SYRIANS. (2Sa 8:3-14)
• HIS REIGN. (2Sa 8:15-18)
• DAVID SENDS FOR MEPHIBOSHETH. (2Sa 9:1-12)
• DAVID'S MESSENGERS, SENT TO COMFORT HANUN, ARE DISGRACEFULLY TREATED. (2Sa 10:1-5)
• THE AMMONITES OVERCOME. (2Sa 10:6-14)
• THE SYRIANS DEFEATED. (2Sa 10:15-19)
• JOAB BESIEGES RABBAH. (2Sa 11:1)
• DAVID COMMITS ADULTERY WITH BATH-SHEBA. (2Sa 11:2-12)
• URIAH SLAIN. (2Sa 11:14-27)
• NATHAN'S PARABLE. (2Sa 12:1-6)
• HE APPLIES IT TO DAVID, WHO CONFESSES HIS SIN, AND IS PARDONED. (2Sa 12:7-23)
• SOLOMON IS BORN. (2Sa 12:24-25)
• RABBAH IS TAKEN. (2Sa 12:26-31)
• AMNON LOVES TAMAR. (2Sa 13:1-5)
• HE DEFILES HER. (2Sa. 13:6-27)
• AMNON IS SLAIN. (2Sa 13:28-36)
• ABSALOM FLEES TO TALMAI. (2Sa 13:37-39)
• JOAB BRINGS ABSALOM TO JERUSALEM. (2Sa 14:22-33)
• ABSALOM STEALS THE HEARTS OF ISRAEL. (2Sa 15:1-9)
• HE FORMS A CONSPIRACY. (2Sa 15:10-12)
• DAVID FLEES FROM JERUSALEM. (2Sa. 15:13-37)
• ZIBA, BY FALSE SUGGESTIONS, CLAIMS HIS MASTER'S INHERITANCE. (2Sa 16:1-4)
• SHIMEI CURSES DAVID. (2Sa 16:5-19)
• AHITHOPHEL'S COUNSEL. (2Sa 16:20-23)
• SECRET INTELLIGENCE SENT TO DAVID. (2Sa 17:15-22)
• AHITHOPHEL HANGS HIMSELF. (2Sa 17:23-29)
• DAVID REVIEWING THE ARMIES. (2Sa 18:1-4)
• GIVES THEM CHARGE OF ABSALOM. (2Sa 18:5-13)
• HE IS SLAIN BY JOAB. (2Sa. 18:14-32)
• JOAB CAUSES THE KING TO CEASE MOURNING. (2Sa 19:1-8)
• THE ISRAELITES BRING THE KING BACK. (2Sa. 19:9-43)
• SHEBA MAKES A PARTY IN ISRAEL. (2Sa 20:1-9)
• AMASA IS SLAIN. (2Sa 20:10-13)
• JOAB PURSUES SHEBA UNTO ABEL. (2Sa 20:14-15)
• A WISE WOMAN SAVES THE CITY BY SHEBA'S HEAD. (2Sa 20:16-22)
• DAVID'S GREAT OFFICERS. (2Sa 20:23-26)
• THE THREE YEARS' FAMINE FOR THE GIBEONITES CEASE BY HANGING SEVEN OF SAUL'S SONS. (2Sa 21:1-9)
• RIZPAH'S KINDNESS UNTO THE DEAD. (2Sa 21:10-11)
• DAVID BURIES THE BONES OF SAUL AND JONATHAN IN THEIR FATHER'S SEPULCHER. (2Sa 21:12-22)
• DAVID PROFESSES HIS FAITH IN GOD'S PROMISES. (2Sa 23:1-7)
• A CATALOGUE OF HIS MIGHTY MEN. (2Sa. 23:8-39)
• DAVID NUMBERS THE PEOPLE. (2Sa 24:1-9)
• HE, HAVING THREE PLAGUES PROPOUNDED BY GAD, REPENTS, AND CHOOSES THREE DAYS' PESTILENCE. (2Sa 24:10-14)
• HIS INTERCESSION TO GOD; THE PLAGUE CEASES. (2Sa 24:15-25)

TSK: 2 Samuel 11 (Pendahuluan Pasal)

Overview

2Sa 11:1, While Joab besieges Rabbah, David commits adultery with Bath-sheba; 2Sa 11:6, Uriah, sent for by David to cover the adultery, would not go home; 2Sa 11:14, He carries to Joab the letter of his death; 2Sa 11:18, Joab sends the news thereof to David; 2Sa 11:26, David takes Bath-sheba to wife.

Poole: 2 Samuel 11 (Pendahuluan Pasal)

SAMUEL CHAPTER 11

Whilst Joab besieged Rabbah David committeth adultery with Bath-sheba, 2Sa 11:1-4 . And hearing that she was with child, he sendeth for Uriah her husband out of the camp, to cover his shame. He will not go to his own house, neither sober nor drunk, 2Sa 11:5-13 . David sendeth him again into the camp with a letter to Joab to expose him to death, 2Sa 11:14-17 . The news of which Joab sendeth to David: he marrieth Bath-sheba, 2Sa 11:18-27 .

MHCC: 2 Samuel (Pendahuluan Kitab)

This book is the history of the reign of king David. It relates his victories, the growth of the prosperity of Israel, and his reformation of the state of religion. With these events are recorded the grievous sins he committed, and the family as well as public troubles with which he was punished. We here meet with many things worthy of imitation, and many that are written for our warning. The history of king David is given in Scripture with much faithfulness, and from it he appears, to those who fairly balance his many virtues and excellent qualities against his faults, to have been a great and good man.

MHCC: 2 Samuel 11 (Pendahuluan Pasal)

(2Sa 11:1-5) David's adultery.

(2Sa 11:6-13) He tries to conceal his crime.

(2Sa 11:14-27) Uriah murdered.

Matthew Henry: 2 Samuel (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Second Book of Samuel

This book is the history of the reign of king David. We had in the foregoing book an account of his designation to the government, and his struggles with Saul, which ended at length in the death of his persecutor. This book begins with his accession to the throne, and is entirely taken up with the affairs of the government during the forty years he reigned, and therefore is entitled by the Septuagint. The Third Book of the Kings. It gives us an account of David's triumphs and his troubles. I. His triumphs over the house of Saul (ch. 1-4), over the Jebusites and Philistines (ch. 5), at the bringing up of the ark (ch. 6 and 7), over the neighbouring nations that opposed him (ch. 8-10); and so far the history is agreeable to what we might expect from David's character and the choice made of him. But his cloud has a dark side. II. We have his troubles, the causes of them, his sin in the matter of Uriah (ch. 11 and 12), the troubles themselves from the sin of Amnon (ch. 13), the rebellion of Absalom (ch. 14-19) and of Sheba (ch. 20), and the plague in Israel for his numbering the people (ch. 24), besides the famine of the Gibeonites (ch. 21). His son we have (ch. 22), and his words and worthies (ch. 23). Many things in his history are very instructive; but for the hero who is the subject of it, though in many instances he appears here very great, and very good, and very much the favourite of heaven, yet it must be confessed that his honour shines brighter in his Psalms than in his Annals.

Matthew Henry: 2 Samuel 11 (Pendahuluan Pasal)

What David said of the mournful report of Saul's death may more fitly be applied to the sad story of this chapter, the adultery and murder David was guilty of. - " Tell it not in Gath, publish it not in the streets of Ashkelon." We wish we could draw a veil over it, and that it might never be known, might never be said, that David did such things as are here recorded of him. But it cannot, it must not, be concealed. The scripture is faithful in relating the faults even of those whom it most applauds, which is an instance of the sincerity of the penmen, and an evidence that it was not written to serve any party: and even such stories as these " were written for our learning," that " he that thinks he stands may take heed lest he fall," and that others' harms may be our warnings. Many, no doubt, have been emboldened to sin, and hardened in it, by this story, and to them it is a " savour of death unto death;" but many have by it been awakened to a holy jealousy over themselves, and constant watchfulness against sin, and to them it is a " savour of life unto life." Those are very great sins, and greatly aggravated, which here we find David guilty of. I. He committed adultery with Bath-sheba, the wife of Uriah (2Sa 11:1-5). II. He endeavoured to father the spurious brood upon Uriah (2Sa 11:6-13). III. When that project failed, he plotted the death of Uriah by the sword of the children of Ammon, and effected it (2Sa 11:14-25). IV. He married Bath-sheba (2Sa 11:26, 2Sa 11:27). Is this David? Is this the man after God's own heart? How is his behaviour changed, worse than it was before Ahimelech! How has this gold become dim! Let him that readeth understand what the best of men are when God leaves them to themselves.

Constable: 2 Samuel (Pendahuluan Kitab)

Introduction

Second Samuel continues the history begun in 1 Samuel. Please see my comments regarding 2 Samuel's title, date, authorship, and scope in the introductory section of the 1 Samuel notes.

Message¹

First Samuel records David's preparation. Second Samuel records his service namely his reign. In our study of 1 Samuel I mentioned three aspects of his preparation: as shepherd, as courtier, and as "outlaw." In 2 Samuel we see those aspects of his preparation put to work. He became the shepherd of his people, the center of his court, and the strong ruler of his nation. He fulfilled the office of king successfully under God's leadership.

The message of 2 Samuel is that man's attitude toward God creates an opportunity for God, and God's attitude toward man creates an opportunity for man.

First, man's attitude toward God creates an opportunity for God.

We find this principle stated in 22:26-28. Compare Hannah's prayer of praise in 1 Sam. 2:1-10. God is to each person what that person is to God.

We find the principle illustrated in David's attitudes toward God. David had four convictions about God. We see these in his thanksgiving psalm in chapter 22, which is also Psalm 18. David evidently wrote it early in his life.

1. He believed God was Israel's supreme Ruler. He never doubted this or presumed to elevate himself to God's place as Head of the nation. This is clear in 22:2-16. Contrast David's view with Saul's. Some local church leaders follow Saul's example rather than David's.

2. He believed God was consistently and completely righteous (right) in His dealings. David confessed his sin when charged with it rather than trying to deny it. In 22:17-27 this comes through clearly. Contrast Saul.

3. He believed God was always merciful. He was willing to let God determine His punishment because he believed God would be merciful (cf. 22:28-46). Contrast Saul.

4. He believed God's will was always best. His greatest desire was for God's will in his own life and in Israel (cf. 22:47-51). Contrast Saul.

David's convictions created opportunities for God.

1. Because David really believed in God's sovereignty God could and did set David over the throne of Israel and direct him to govern God's people (cf. 22:2-3). Even today loyal employees are the ones that employers promote to positions of greater responsibility.

2. Because David acknowledged God's righteousness God was able to bless David for his righteousness (cf. 22:21-28).

3. Because David appreciated God's mercy God was able to be merciful with him (cf. 22:35-36).

4. Because David viewed God's will as superior God was able to bring His will for David and Israel to pass (cf. 22:51).

With these attitudes David became God's instrument through whom God accomplished His larger plans and purposes. Even though David sinned greatly, his deepest convictions lay in these truths. God based His dealings with David on David's deepest convictions. He was the man after God's own heart. God did not base His dealings with David primarily on David's momentary failings. This is a great encouragement. Your deep underlying attitude toward God provides a foundation on which God can build and use you in some way. Your presence here at DTS is encouraging to me. The direction you are heading is more important than how far you have advanced in Christian growth.

The other side of this coin is that God's attitude toward a person creates an opportunity for that person. John wrote, "We love Him because He first loved us" (1 John 4:19).

We find this principle stated in 23:1-5. David evidently wrote this chapter later in his life.

We find the principle illustrated in God's attitudes toward David. What were these?

1. God purposed for David to be king (cf. 23:1). This knowledge affected David's attitude toward God. He just needed to consent to God's purpose for him. God has purposed to bless you. This is the revelation of the whole Bible.

2. God's power would be adequate for David's needs (cf. 23:2). The power for all of David's life, including the inspiration for his words, came from God. David could simply cooperate with it. We too have the Spirit. We too need just to cooperate with God.

3. God's pattern for David's kingship was God's own rule (cf. 23:3-4). David could conform to God's example as Sovereign to fulfill his destiny. We have Jesus Christ's example as well as God's pattern.

4. God's persistence would result in the fulfillment of all His promises to David (cf. 23:5). This gave David confidence in God in the present. God has promised never to leave us (Matt. 28:20). He has proved Himself faithful.

In 1 Samuel we learned that God's ultimate victory does not depend on people's attitudes toward Him. His people can be loyal or rebellious, and this will not affect His ultimate victory.

In 2 Samuel we learn that our ultimate victory in life depends on our attitude toward God. Conformity to the will of God creates fitness for service. Conformity to the will of God depends wholly on our attitude toward God. It does not depend on our ability, or on our ability to persuade God to do something. It depends on our abandonment to Him, and on our willingness to let God persuade us to do something. It depends on our commitment to Him and our faithfulness to Him.

God does not measure us as other people do. We measure each other by external actions. God measures us by internal attitudes. What is your attitude toward God? Do you really want to please God, or do you obey God simply because of your background and environment? Would you live a filthy life if you could get away with it? What is your real attitude toward God? Do you really want to do right? David was a man after God's own heart because he really wanted what God wanted. What do you really want?

Be careful, because God will give you what you really want. Do you want to run your own life? God will let you do it, but He may let you run your life into a brick wall.

Constable: 2 Samuel (Garis Besar)

Outline

(Continued from notes on 1 Samuel)

V. David's triumphs chs. 1-8

A. The beginning of David's kingdom 1:1-3:5

1. David's discovery of Saul and Jonathan's deaths ch. 1

2. David's move to Hebron 2:1-4a

3. David's overtures to Jabesh-gilead 2:4b-7

4. Ish-bosheth's coronation over Israel 2:8-11

5. The conflict between Abner and Joab 2:12-32

6. The strengthening of David's position 3:1-5

B. The unification of the kingdom 3:6-5:16

1. David's acceptance of Abner 3:6-39

2. David's punishment of Ish-bosheth's murderers ch. 4

3. David's acceptance by all Israel 5:1-12

4. David's additional children 5:13-16

C. The establishment of the kingdom 5:17-8:18

1. David's victories over the Philistines 5:17-25

2. David's moving of the ark to Jerusalem ch. 6

3. The giving of the Davidic Covenant ch. 7

4. The security of David's kingdom ch. 8

VI. David's troubles chs. 9-20

A. David's faithfulness ch. 9

B. God's faithfulness despite David's unfaithfulness chs. 10-12

1. The Ammonite rebellion ch. 10

2. David's unfaithfulness to God chs. 11-12

C. David's rejection and return chs. 13-20

1. Events leading up to Absalom's rebellion chs. 13-14

2. Absalom's attempt to usurp David's throne chs. 15-20

VII. Summary illustrations chs. 21-24

A. Famine from Saul's sin 21:1-14

1. Saul's broken treaty with the Gibeonites 21:1-6

2. David's justice and mercy 21:7-9

3. David's honoring of Saul and Jonathan 21:10-14

B. Four giant killers 21:15-22

C. David's praise of Yahweh ch. 22

D. David's last testament 23:1-7

E. Thirty-seven mighty men 23:8-39

1. Selected adventures of outstanding warriors 23:8-23

2. A list of notable warriors among The Thirty 23:24-39

F. Pestilence from David's sin ch. 24

1. David's sin of numbering the people 24:1-9

2. David's confession of his guilt 24:10-14

3. David's punishment 24:15-17

4. David's repentance 24:18-25

Constable: 2 Samuel

2 Samuel

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Samuel (Pendahuluan Kitab)

THE SECOND BOOK OF SAMUEL;

otherwise called,

THE SECOND BOOK OF KINGS.

INTRODUCTION.

This Book contains the transactions of David till the end of the pestilence, occasioned by his numbering the people, chap. xxiv. The last six chapters of the preceding book were probably written by Gad, who delivered God's orders to David, after he was deprived of the company of Samuel. Gad, Nathan, and other prophets, continued the sacred history, 1 Paralipomenon xxix. 29. After the unfortunate death of Saul, his general, Abner, instead of submitting quietly to the dominion of David, (Haydock) set the son of the deceased monarch upon the throne, at Mahanaim; and two years elapsed before the rival kings came to open war, chap. ii. 10. (Salien) --- David was 30 years old when he was anointed at Hebron, (chap. v. 4,) where he reigned seven years and a half over Juda. On the death of Isoboseth, he was anointed a third time, as king of all Israel, and reigned in that character 37 years. (Haydock) --- The partisans of Isoboseth might be excused in their adherence to him, as he was the son of the late king, and the election of David was not sufficiently notified to them. (Salien) --- We here behold the many virtues of David, and his repentance for some faults into which he had fallen. His predictions, and the names and exploits of many of his valiant men, are likewise recorded. (Worthington)

Gill: 2 Samuel (Pendahuluan Kitab)

INTRODUCTION TO 2 SAMUEL

This book, in many copies of the Hebrew Bible, is carried on without any new title put unto it; the reason of it is, because, by some, this, with the preceding, has been reckoned but one book: hence the Jews say ^a, Samuel wrote his book, not his books; in others it is called Samuel Second; and by the Vulgate Latin the Second Book of Samuel, which we call the Second of Kings; though why his name should be put to it at all I see not, since it neither concerns him, nor could it be written by him, being an history of events after his death. The Greek version calls it the Second of Kings; and the Syriac version, the Second Book of the Kings of Israel; whereas there is but one king of Israel it makes mention of, and of whose actions only it is an history; and therefore with greater propriety it is called, as the Arabic version, the Book of David the Prophet, of whose reign, from the beginning to the end of it, it gives an account: wherefore Isidore ^b thinks it was written by David; and if so, it has this mark of simplicity and integrity, that the writer does not spare himself, nor conceal his own faults, and particularly that very capital one, the affair of Bathsheba, and also his numbering of the people; but it is most probable that it was written by Nathan and Gad ^c, see 1Ch 29:29; but whoever was the penman of it, there is no doubt to be made of its being written by inspiration, or that it is canonical; which has never been questioned, since there stands in it a famous prophecy concerning the building of the temple by a son of David, which had an exact accomplishment, 2Sa 7:12; as well as of the family of David, for a great while to come, which also was fulfilled, 2Sa 7:19; and an eminent passage concerning the Messiah, the son of David, and of his divine sonship, 2Sa 7:14; quoted by the Apostle Paul in proof of it, Heb 1:5. It contains an history of about forty years, for so long David reigned, seven years and six months in Hebron, over Judah, and thirty three years in Jerusalem, over all Israel and Judah; and this book relates his last words.

Gill: 2 Samuel 11 (Pendahuluan Pasal)

INTRODUCTION TO SECOND SAMUEL 11

This chapter begins with the destruction of the Ammonites, and the siege of Rabbah their chief city, 2Sa 11:1; and enlarges on the sins of David in committing adultery with Bathsheba, 2Sa 11:2; in contriving to conceal his sin by sending for her husband home from the army, 2Sa 11:6; in laying a scheme for the death of him by the hand of the Ammonites, 2Sa 11:14; and in marrying Bathsheba when he was dead, 2Sa 11:26.