2 Samuel · Chapter 11

V. 1. After-When that year ended, and the next begun, which was in the spring time. When kings-Which is, when the ground is fit for the march of soldiers, and brings forth provision for man and beast. 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.

Verse 1. 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.

Verse 1. After the year was expired — Hebrew, at the return of the year: when that year ended, and the next began, which was in the spring-time. When kings go forth to battle — Which is, when the ground is fit for the march of soldiers, and brings forth provision for man and beast. David sent Joab and all Israel — All his soldiers. And they destroyed the children of Ammon — Laid waste their country, and killed all the people they could meet with. But David tarried still at Jerusalem — He committed the care of this war to Joab, and did not himself go out to fight, as he had done against Hadarezer: had he been now on his post, at the head of his forces, he had been out of the way of temptation.

Verse 1. When kings go forth to war. After the latter rain, early in May, when the campaign could open, and when the main of their harvest was saved.—Rabbah was the capital of the Ammonites, very populous, and situated on the Jabbok. The city built on its ruins is the Philadelphia mentioned by St. John. Revelation 3:7.

SIEGE OF RABBAH, 1.

1. The time when kings go forth — That season of the year when it was customary for kings or generals to enter upon their military campaigns. This was probably in April, at the close of the cold, rainy season. So Josephus. It is also likely that the intense heat of the summer sometimes caused a temporary cessation of military operations. But Harmer, in his Observations, on this passage shows that the Crusaders carried on war every month in the year. All Israel — The entire military force, which with its commander had returned to Jerusalem at the close of the previous campaign against Ammon. 2 Samuel 10:14. Destroyed the children of Ammon — The text of 1 Chronicles 20:1, reads, wasted the country of the children of Ammon, and this was probably the original reading here; for if Joab had destroyed the Ammonites why should he besiege their city? This siege continued long, and its result is given, 2 Samuel 12:26-30. Rabbah was the great city of the Ammonites, situated twenty-two miles east of the Jordan, and fourteen northeast of Heshbon. It lies near the head waters of the ancient Jabbok, (wady Zerka,) or one of its branches, at a point where the narrow valley opens out into a small plain surrounded on every side by hills. Through the valley runs a copious stream, that receives occasional affluents in its course, and gave to the lower part of ancient Rabbah the name of “City of Waters.” 2 Samuel 12:27. Its modern name is Amman, but the principal ruins, which are very extensive and magnificent, consisting of prostrate marbles and ruined churches, temples, and theatre, are not properly the relics of the ancient capital of Ammon, but of the later Graeco-Roman city Philadelphia, which grew up upon its ruins. See Map, page 234, and cut on page 503.

V. 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. Washing herself-In a bath, which was in her garden. Probably from some ceremonial pollution.

Verse 2. 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.

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. Ver. 4 shows us that this washing was at the termination of a particular period.

Verse 2. David arose from off his bed — Where he had lain down to sleep in the heat of the day, as the manner was in those countries; and where he had probably slept for some time. The bed of sloth often proves the bed of lust. And walked upon the roof of his house — To take the fresh air, for the roofs of the houses in that country were flat for this purpose. He saw a woman washing herself — In a bath, which was in her garden; probably from some ceremonial pollution.

Ver. 2. An evening tide. Eglon, and Ishbosheth, reposed during the heat of noon. The rich still indulge in this custom, in all the warmer climates.

DAVID’S ADULTERY, 2-5.

The foul crime here recorded was the turning point in David’s life and reign. He had now reached the acme of his power and glory; the borders of his kingdom had become greatly enlarged, and most of the surrounding nations were tributary to his throne. The Ammonites yet hold out, but we shall soon see them utterly subdued. The coming wars and troubles of David are to be among his own people and in his own house, and these a punishment of sin. When we contemplate the splendid character of David, and the glory of his many triumphs; when we survey at a glance his exaltation from a humble shepherd-boy to the widely-honoured king of Jehovah’s people, and think of his many unrivalled excellences of mind and heart, we are ready to wish that his life had closed before these crimes of adultery and blood-guiltiness had polluted his mighty soul and darkened his life-history with an ineffaceable stain. It was probably this feeling that led the writer of Chronicles to pass over this whole section of David’s history, as if he would fain leave it in eternal silence.

2. In an evening-tide — That is, towards evening, after having taken his mid-day rest. Upon the roof — “The roofs of these houses afford such a delightful promenade, and the prospect is so beautiful, that I can scarcely keep away from them day or night. During a large part of the year the roof is the most agreeable place about the establishment, especially in the morning and evening.” — Thomson.

V. 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.

Verse 3. The daughter of Eliam] Called, 1 Chronicles 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.

Verse 3. David sent and inquired after the woman — Thus, instead of suppressing that desire 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. And one said, Is not this Bath-sheba? — This seems to have been an answer given by some one to David’s inquiry. Uriah is called a Hittite, because he was such by nation, but a proselyte to the Jewish religion; and for his valour made one of the king’s guards among the Cherethites and the Pelethites; which was the reason, perhaps, that he had a house so near the king’s.

3. A woman washing herself — For the sake of healthfulness and refreshment after the heats of a summer day. But her washing in such an exposed place was imprudent and immodest, and has justly subjected her to the charge of a desire to be seen.

V. 4. Took her-From her own house into his palace, not by force, but by persuasion. Lay with her-See how all the way to sin is down hill! When men begin, they cannot soon stop themselves.

Verse 4. And she came in unto him] We hear nothing of her reluctance, and there is no evidence that she was taken by force.

Verse 4. David sent messengers and took her — — From her own house into his palace, not by force, but by persuasion. And he lay with her — See how all the way to sin is down hill! When men begin they cannot soon stop themselves. And she returned unto her house — With a guilty conscience, and oppressed with terror, no doubt; for she had committed a sin for which the law condemned her to be stoned. She returned, it is probable, early in the morning, to prevent discovery. But how little did it avail to conceal from man a crime, of the commission of which the holy and sin-avenging God, who is no respecter of persons, had been a witness. Alas for poor Bath-sheba! Her confusion and distress were doubtless unutterable. But, in the mean time who can describe the wretched state of David’s mind, when the tumult of passion was subsided, Bath-sheba departed, and reason and reflection returned! “The calm reflections of a spirit truly religious,” says Dr. Delaney, “will best imagine the horrors of so complicated a guilt on the recoil of conscience; when all those passions whose blandishments, but a few moments before, deluded, seduced, and overset his reason, now resumed their full deformity, or rushed into their contrary extremes; desire, into distraction; the sweets of pleasure, into bitterness of soul; love, into self-detestation; and hope, almost into the horrors of despair. The wife of one of his own worthies, apparently an innocent and a valuable woman, abused, and tainted, and brought to the very brink of ruin and infamy! A brave man basely dishonoured! and a faithful subject irreparably injured! The laws of God trampled under foot, of that God who had so eminently distinguished, exalted, and honoured him! Well might he cry out, in the anguish of this distracted condition, Fearfulness and trembling are come upon me, and horror hath overwhelmed me. In one word, his condition was now so dreadful that it was not easy to bring himself to the presumption of even petitioning for mercy! And this I take to be the true reason why we find no psalm of David penned upon this occasion.” Here we may observe, that any other historian but the sacred would have endeavoured to draw a veil over the conduct of the admired hero of his story, that his reader might not see him falling into such crimes as would shock us even in the most abandoned of men. But the Scriptures are divine. They were written by persons whom divine inspiration had raised above the low thoughts of the mere human mind, and they therefore proceed in another manner. They give us a faithful account of things, without any false colouring, without partiality to any one, without concealing the blemishes or vices of the most favoured characters. For they were intended as well to instruct us by the sins of these persons as by their virtues, and therefore set forth their example in all its parts, that we may as well learn to shun the former as to imitate the latter. We have in this crime of David with Bath-sheba as strong a picture represented to us, as ever was set before the eyes of men, of the true nature and progress of vice, how it insinuates itself into the corrupt minds of men, how easily it overcomes them, if not resisted, and how it proceeds from bad to worse, till, it may be, it plunges them into the greatest depth of iniquity and misery, even, as we see here, into adultery and murder!

Ver. 4. David sent—and took her. We may infer from Bathsheba’s marriage with David, that she had given at least some proofs of virtue.

4. David sent messengers — So the king’s great sin could not have been altogether secret. These messengers knew of it, and very possibly rumours of it reached Uriah’s ears. She came in unto him — She seems to have yielded herself willingly to his desires. For she was purified — The word for is here unauthorized and incorrect. The margin gives the proper rendering: And she purified herself from her uncleanness, and returned, etc. This purification was that required by the law after carnal intercourse. Leviticus 15:18. Bathsheba was like many who are scrupulously careful about ceremonies, while they plunge without reserve into darkest crimes.

Verse 5. And the woman conceived] A proof of the observation on 2 Samuel 11:4; as that is the time in which women are most apt to conceive.

Verses 5, 6. The woman conceived, and sent and told David — She was afraid of infamy, and perhaps of the severity of her husband, who might cause her to be stoned. And therefore she prays David to consult her honour and safety. Send me Uriah the Hittite — It is likely David ordered an account of the state of the war to be sent by him, as a colour for having sent for him home.

5. Sent and told David — The law required the death of both parties in the crime of adultery, (Leviticus 20:10,) and so, says Josephus, she admonished the king that he should contrive some way of concealing their guilt. This he at once set himself to do.

DAVID’S ARTIFICES TO CONCEAL HIS SIN AND TO KILL URIAH, 6-27.

Verses 5, 6. The woman conceived, and sent and told David — She was afraid of infamy, and perhaps of the severity of her husband, who might cause her to be stoned. And therefore she prays David to consult her honour and safety. Send me Uriah the Hittite — It is likely David ordered an account of the state of the war to be sent by him, as a colour for having sent for him home.

Ver. 6. Send me Uriah the Hittite. He was either a valiant man descended from that nation, and a proselyte to Judaism, or he had assumed that name on vanquishing them; the former is the most probable. Homer’s fable of Bellerophon is thought by many to be the Uriah of the sacred writings; because many circumstances in both the cases are alike. I will attempt an abridged translation.—Hipponomus was the son of Glaucus king of Epyrus, a fine and generous prince; but having killed his brother Beller, he was surnamed Bellerophon. And taking refuge with Prœtus king of the Argives, Sthenobœa the queen became enamoured with his fine appearance; but unable to draw him to her embraces, her love changed into fury, and she accused him to her husband of having insulted her modesty. Prœtus, unwilling to stain his palace with the blood of a prince admitted to protection, sent him to his father-in-law, Joabates king of Lycia, with sealed letters, containing the document of his accusation, and with orders for him to be put into a way to undo himself. Hence came the adage, “to carry Bellerophon’s letters.” Joabates, to effectuate this with honour, gave him a small guard, and sent him to fight against the Solymi, &c.

V. 8. Go down-Not doubting but he would there converse with his wife, and so cover their sin and shame.

Verse 8. 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 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.

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

Verses 8, 9. David said, Go down to thy house — Not doubting but he would there converse with his wife, and so hide their sin and shame. There followed him a mess of meat from the king — In token of David’s peculiar favour and kindness to him; and that, eating freely of good cheer, he might be the more desirous of enjoying the company of his wife. But Uriah slept at the door of the king’s house — Like a true soldier, he lay all night in the guard-chamber, and did not go home to his wife. This he did by the secret influence of God upon his mind, and the order of his wise providence, that David’s sin might be brought to light notwithstanding all his contrivances to conceal it.

8. Go down to thy house and wash thy feet — David’s ostensible object in sending for Uriah was to learn how the war prospered; and, being apparently pleased with his report of affairs, he directs him to go home and rest himself before returning to the scenes of war. Washing the feet was customary after a journey and before retiring to sleep. Genesis 18:4; 19:2. But the king’s real design was to have Uriah pass the night with his wife, that the child already conceived by her might not be regarded as the fruit of their adultery. There followed him a mess — As a royal present to convince him of the king’s affection for him. Very likely David feared that his sin was known or suspected, for the guilty soul is ever clouded with such suspicions.

V. 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.

Verse 9. 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.

Verses 8, 9. David said, Go down to thy house — Not doubting but he would there converse with his wife, and so hide their sin and shame. There followed him a mess of meat from the king — In token of David’s peculiar favour and kindness to him; and that, eating freely of good cheer, he might be the more desirous of enjoying the company of his wife. But Uriah slept at the door of the king’s house — Like a true soldier, he lay all night in the guard-chamber, and did not go home to his wife. This he did by the secret influence of God upon his mind, and the order of his wise providence, that David’s sin might be brought to light notwithstanding all his contrivances to conceal it.

V. 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.

Verse 10. 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.

Verse 10. David said, Camest thou not from thy journey? — Wearied with hard service and travel; nor did I expect or desire that thou shouldest now attend upon my person: or keep watch among my guards. He still artfully pretends kindness to him, and great care of him.

V. 11. The ark-This it seems, was now carried with them for their encouragement and direction, as was usual. 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.

Verse 11. 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?

Verse 11. The ark, and Israel, and Judah, abide in tents — It appears by this that the custom which we read of, 1 Samuel 4:4, of carrying the ark with them into the field, was still continued. It was done, no doubt, both for the encouragement of the army, who were taught to consider it as a token of the divine presence with them, and favour to them, and also for their direction, that they might consult God in any difficult case. My lord Joab and the servants of my lord are in the open field — 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. What a generosity of temper does Uriah show in these words! David’s heart, one might have expected, would have been deeply touched to think how he had abused so brave a man, and how vilely he had indulged himself in sinful pleasures, while this man, and the rest of the brave army, were gloriously enduring all manner of hardships, and refusing the most innocent gratifications, for his service and the service of their country. But, alas! he was at present in so corrupt a state of mind, that he was rather grieved than rejoiced to find Uriah so true a soldier.

Ver. 11. The ark (of God) abide in tents. The ark while in exile had acquired so much glory, that the army would not take the field without it.

11. The ark, and Israel, and Judah, abide in tents — That is, the houses like those occupied by David and Uriah, and other chief men, were comparatively few; most of the families of Israel yet dwelt in tents, and even the ark of the covenant yet dwelt in curtains. 2 Samuel 7:2. Most interpreters have erroneously supposed that the Israel and Judah here referred to were the warriors now besieging Rabbah, and that the ark had also been taken with them to battle. But the next sentence shows that the army besieging Rabbah were not in tents at all, but in the open fields. Uriah, in the spirit of an enthusiastic soldier, refuses at that period of the war to subject himself to the delights and comforts of his superior home, lest he become effeminate, and lose interest in the struggles for national honour. It is probable that Uriah had, upon his arrival at Jerusalem, received some hint or information of what had been going on in his absence, for David’s sin had not been altogether secret. See note on, verse 4.

Verses 12, 13. Tarry here to-day — He pretended still more kindness to him in giving him time to rest himself after his journey; and perhaps pretended also that he could not sooner finish the despatches which he intended to send by him to Joab. When David had called him in — Invited him to supper the night before he went away. And he made him drunk — He made him merry, as the Hebrew word often signifies. He caused him to drink more than was proper. What mean and shameful contrivances did David employ against this brave man! How base is sin, how low it will make men stoop, and what vile and unworthy things it will induce them to do! This was a great addition, to David’s sin, that by one evil he endeavoured to effect another; by intoxicating Uriah he strove to make him forget his oath before mentioned.

12. Tarry here to-day, also, and to-morrow — He hopes yet to contrive some artifice to overreach him.

Verse 13. He made him drunk] Supposing that in this state he would have been off his guard, and hastened down to his house.

Verses 12, 13. Tarry here to-day — He pretended still more kindness to him in giving him time to rest himself after his journey; and perhaps pretended also that he could not sooner finish the despatches which he intended to send by him to Joab. When David had called him in — Invited him to supper the night before he went away. And he made him drunk — He made him merry, as the Hebrew word often signifies. He caused him to drink more than was proper. What mean and shameful contrivances did David employ against this brave man! How base is sin, how low it will make men stoop, and what vile and unworthy things it will induce them to do! This was a great addition, to David’s sin, that by one evil he endeavoured to effect another; by intoxicating Uriah he strove to make him forget his oath before mentioned.

13. He made him drunk — Hoping thus to unman him, that he might forget or neglect his resolution to stay away from home. But went not down to his house — “The providence of God is here manifest,” says Bishop Hervey, “defeating David’s base contrivances, and bringing his sin to the open light. It is no less clear how mercy was at the bottom of this severity, which issued in David’s deep repentance, and has also given to the Church one of the most solemn and searching warnings as to the evil of sin which is contained in the whole Bible.”

Verse 14. 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 Prœtus, king of the Argives, his queen Antia, or as others Sthenobœa, fell violently in love with him; but he, refusing to gratify her criminal passions, was in revenge accused by her to Prœtus her husband, as having attempted to corrupt her. Prœtus 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 Sthenobœa, 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. Sthenobœa, 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.”

14. David wrote a letter — Having been frustrated in his efforts thus far, his fallen soul conceives another dark and deadly crime. He knows that if Uriah lives, his own sin and Bathsheba’s unfaithfulness and disgrace will be blazed before the nation’s eye. He therefore deliberately seeks, and successfully accomplishes, Uriah’s death. Grotius and others compare Uriah with Bellerophon, of classic fable.

V. 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!

Verse 15. Retire ye from him, that he may be smitten and die — Thus swift is the progress of vice! thus does it lead from bad to worse! thus does it corrupt man’s whole nature, and bring him to such degeneracy as he could not before have thought himself capable of! So far is David from repenting, that he seeks to cover one scandalous and wicked action by another still more scandalous and wicked; to conceal the great crime of adultery by the still greater crime of murder! How are the beginnings of sin to be dreaded! for who knows where they 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 devastation they make in that war! How they blind the eyes, sear the conscience, harden the heart, and destroy all sense of honour and justice! See the shameful and deplorable change which they have made in David. Is this the man whose heart smote him because he had cut off Saul’s skirt? who more than once generously saved the life of his most bitter enemy when he had it in his power; but who is now using the basest contrivances to take away the life of a most worthy and faithful servant? Is this he that executed judgment and justice to all his people; and that exercised himself in God’s laws day and night, conscious what extraordinary favours he had received from him, and the infinite obligations he was under to him; the just, the generous, the pious David? Yes, this is the very man. Alas! how can he do such unjust and base actions? How can he be so ungrateful to his heavenly benefactor, as thus to transgress and trample under foot his law in the most capital of all its articles? How can he give such scandal and cause of stumbling to his subjects, whose piety and virtue he was appointed to promote? And how can he thus expose to contempt and reproach the true religion among the idolatrous nations all around? Alas! sin, through its deceitfulness, has gained entrance, and re-established its empire in his soul! Sin has produced this horrid transformation in the mind and heart of one of the bravest and worthiest of men. Reader, take warning, and withstand the first assaults of evil, lest, if they once prevail, they deprive thee of all religious and moral sense and feeling, and plunge thee into the greatest depth of guilt and baseness, to the present dishonour of God and religion, and thy own everlasting ruin and misery!

15. That he may be smitten — By a similar device Saul had once sought the bringing about of David’s death. Comp. 1 Samuel 18:17, 25.

Verses 16, 17. Where he knew that valiant men were — He ordered him, with others, to attack a part of the city which he knew would be valiantly defended; or out of which he knew the best men they had in the city would issue forth against them. Joab also was herein very guilty in complying with David’s wicked command; unless he supposed that Uriah had committed some great crime, for which David consulting his honour, chose to punish him in this manner, rather than openly. The men of the city went out — They seem to have made a sally out of the city upon the Israelites, when they saw the latter were preparing for an assault. There fell some of the servants of David — This was a further aggravation of David’s sin, that he not only exposed an innocent and a valiant faithful servant to be killed, but other persons also with him, who might otherwise have lived to have done good service to their country. For it is not to be imagined that David meant Uriah to be set alone in the fore-front of the battle, where the service was hottest, but that there was to be a party with him, whom he was to lead on. This was accordingly ordered by Joab, and those men fell with Uriah.

16. Observed the city — Laid out his plans for besieging it.

Verse 17. Uriah the Hitite 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.

Verses 16, 17. Where he knew that valiant men were — He ordered him, with others, to attack a part of the city which he knew would be valiantly defended; or out of which he knew the best men they had in the city would issue forth against them. Joab also was herein very guilty in complying with David’s wicked command; unless he supposed that Uriah had committed some great crime, for which David consulting his honour, chose to punish him in this manner, rather than openly. The men of the city went out — They seem to have made a sally out of the city upon the Israelites, when they saw the latter were preparing for an assault. There fell some of the servants of David — This was a further aggravation of David’s sin, that he not only exposed an innocent and a valiant faithful servant to be killed, but other persons also with him, who might otherwise have lived to have done good service to their country. For it is not to be imagined that David meant Uriah to be set alone in the fore-front of the battle, where the service was hottest, but that there was to be a party with him, whom he was to lead on. This was accordingly ordered by Joab, and those men fell with Uriah.

17. There fell some of the people of… David — More, probably, than was designed or desired, so that David’s army sustained considerable loss.

Ver. 18. Joab sent and told David. Generals could then fight better than they could write. Joab instructed the messenger, always a man of merit; to add, in case the king was angry at the unsuccessful assault, “thy servant Uriah is dead also.” So Joab knew for certainty that the king had the highest indignation against Uriah, and the messenger must now suspect it. What then must those heroes think when they heard that David in one month had married Bathsheba! No man can long conceal his sin. Here is a mirror in which all may contemplate their own hearts. Culprits will commit a hundred crimes to cover one.

Verse 20. 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.

20. If… the king’s wrath arise — Joab had apprehensions that the king might regard the loss as greater than necessary.

21. Son of Jerubbesheth — Rather, of Jerubbaal. See Judges 9.

24. Uriah the Hittite is dead also — The messenger did not wait, as Joab directed, to announce Uriah’s death separately. His message was, like several other messages we have noticed, (2 Samuel 1:4; 1 Samuel 4:17,) climacteric, and Uriah’s death, as the most signal loss, is announced last. This messenger must have understood, however, that Uriah’s death was not afflictive to the king.

Verse 25. 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.

Verse 25. Let not this thing displease thee — Be not disheartened by this loss. David showed no sign of grief or displeasure at these tidings, as he heard the news, which he desired, of Uriah’s death. The sword devoureth one as well as another — Makes no distinction between good and bad. Make thy battle more strong, &c. — Assault the city with greater force, till thou art made master of it. And encourage thou him — Joab and his soldiery.

25. Thus shalt thou say unto Joab — This message was dictated by an abominable hypocrisy. He would thus affect sorrow for the fall of the noble Uriah, and seek to cover his own guilt in the matter.

Verse 26. 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.”

26. She mourned for her husband — Probably seven days. Compare Genesis 50:10; 1 Samuel 31:13. David would seek to take her to wife as long as possible before childbirth, in order to hide his sin, and there appears to have been no reluctance on her part. “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; and therefore ‘she shed reluctant tears, and forced out groans from a joyful heart.’” — Clarke.

V. 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. 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.

Verse 27. When the mourning was past] Probably it lasted only seven days.

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

But the thing that David had done displeased the Lord.] It was necessary to add this, lest the splendour 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 honour, 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, honour, 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 euperistatov amartia, 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.

II SAMUEL

Verse 27. When the mourning was past — Which commonly continued only the space of seven days, 1 Samuel 31:13; nor could the nature of the thing admit of longer delay, lest the too early birth of the child should discover David’s sin. Bare a son — By which it appears that David continued in the state of impenitence 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.

27. But the thing that David had done displeased the Lord — “To our mind there is nothing in all that man has written so terribly emphatic as the quiet sentence which the historian inserts at the end of his account of these sad transactions.” — Kitto.