2 Samuel 11:15 Komentář

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 (Sa2 11:1-5). II. He endeavoured to father the spurious brood upon Uriah (Sa2 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 (Sa2 11:14-25). IV. He married Bath-sheba (Sa2 11:26, Sa2 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.

INTRODUCTION TO SECOND SAMUEL 11 This chapter begins with the destruction of the Ammonites, and the siege of Rabbah their chief city, Sa2 11:1; and enlarges on the sins of David in committing adultery with Bathsheba, Sa2 11:2; in contriving to conceal his sin by sending for her husband home from the army, Sa2 11:6; in laying a scheme for the death of him by the hand of the Ammonites, Sa2 11:14; and in marrying Bathsheba when he was dead, Sa2 11:26.

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.

We have taken up the task of writing an apology for the present style of the prophet David, not because he needs this gift, who has excelled in such great merits and flourished in virtues, but because many people, reading the sequence of his deeds without considering the power of the Scriptures or the hidden mysteries, wonder how such a great prophet did not avoid the contagion of adultery first and then of murder. Therefore, it was our desire to review the history itself, which seems to have been exposed to sin. For in the second book of Kings (2 Samuel 11:2-27), we read that while David was walking in his royal palace, he saw a woman bathing (her name was Bathsheba), of remarkable beauty and grace, with a very attractive face, and he was overcome by the desire to possess her. However, the woman was married to a man named Uriah, and the scene of his death was arranged by royal command. For although it had no effect on his desire, yet it was considered to greatly impede his sense of shame for adultery. Therefore, let us begin with the most obvious, whom God justified, so that you may not judge. 'For it is of little concern to me,' says Paul, 'that I should be judged by you or by any human court; indeed, I do not even judge myself' (1 Corinthians 4:3). Even though he was still in the body and subject to temptation, he did not judge himself because a spiritual person is not judged by anyone but God alone. Finally, he added, 'The one who judges me is the Lord' (1 Corinthians 4:4). Therefore, do not judge anything before the appointed time (ibid., 4 and 5). But David has already fulfilled his time and has earned grace, and he is justified by Christ; since David himself rejoiced in being called the son of the Lord, and those who confessed him in this way were enlightened. Why do you call a man of God from a reward to judgment? The Lord has already judged him, of whom he said to Solomon: If you walk before me as your father David walked in the holiness of heart and righteousness, in order to do everything I commanded him (3 Kings 9:4). Is he worthy of judgment or reward, who has done everything according to heavenly commands, walking in holiness and righteousness of heart? Where the vices and sins of others are hidden, there David receives divine testimony of his virtue and glory. And we discuss his sin in vain, for it is through his merit and grace that the sins of others have been revealed. For when Solomon sinned by not keeping the Lord's commands and God intended to divide his kingdom into many parts, He said to him: However, I will not do this in your days because of your father David. I will take it from the hand of your son. However, I will not take the whole kingdom; I will give him one scepter because of my servant David (3 Kings 11:12-13). Therefore, since the Lord justifies, who is there to condemn? What God has cleansed, you must not call common (Acts 10:15). Nevertheless, with due regard to heavenly judgment, in which you honor the prophet even more, enter into his actions and behaviors. Do not marvel at the man, and do not judge him to be equal to the angels, because he has spent most of his life, even from childhood, dwelling in riches, honors, and positions of power, and has been subjected to many temptations. He has only once given in to error, and it is through this error that even the angels of heaven, as Scripture recounts (Genesis 6:2), were cast down from their virtue and grace. Indeed, another error of his is mentioned, that he caused the people to be counted.

Surely, it is better to believe that the apostle Paul wrote something untruthful than that the apostle Peter did not act uprightly. If that is so, then let us say something abhorrent, that it is better to believe that the gospel lies than that Christ was denied by Peter; and that the book of Kings [Samuel] lies than that a great prophet, so eminently chosen by the Lord God, committed adultery by coveting and seducing another man’s wife and was guilty of a revolting murder by killing her husband. On the contrary, I will read the holy Scripture with complete certainty and confidence in its truth, founded as it is on the highest summit of divine authority; and I would rather learn from it that people were truly approved or corrected or condemned than allow my trust in the divine Word to be everywhere undermined because I fear to believe that the human conduct of certain excellent and praiseworthy persons is sometimes worthy of blame.

Thus David, who in the judgment of Him who chose him was well pleasing to Him in almost all his deeds, as soon as the weight of pressure was removed, broke out into a swelling sore, and, having been as a laxly running one in his appetite for the woman, became as a cruelly hard one in the slaughter of the man; and he who had before known pitifully how to spare the bad learnt afterwards, without impediment of hesitation, to pant even for the death of the good. For, indeed, previously he had been unwilling to smite his captured persecutor; and afterwards, with loss to his wearied army, he destroyed even his devoted soldier. And in truth his crime would have snatched him farther away from the number of the elect, had not scourges called him back to pardon.

David sends Joab against the Ammonites, who besieges the city of Rabbah, Sa2 11:1. He sees Bath-sheba, the wife of Uriah, bathing; is enamoured of her; sends for and takes her to his bed, Sa2 11:2-4. She conceives, and informs David, Sa2 11:5. David sends to Joab, and orders him to send to him Uriah, Sa2 11:6. He arrives; and David having inquired the state of the army, dismisses him, desiring him to go to his own house, Sa2 11:7, Sa2 11:8. Uriah sleeps at the door of the king's house, Sa2 11:9. The next day the king urges him to go to his house; but he refuses to go, and gives the most pious and loyal reasons for his refusal, Sa2 11:10-11. David after two days sends him back to the army, with a letter to Joab, desiring him to place Uriah in the front of the battle, that he may be slain, Sa2 11:12-15. He does so; and Uriah falls, Sa2 11:16, Sa2 11:17. Joab communicates this news in an artful message to David, Sa2 11:18-25. David sends for Bath-sheba and takes her to wife, and she bears him a son, Sa2 11:26, Sa2 11:27.

JOAB BESIEGES RABBAH. (Sa2 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. 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.

(Cf. Ch1 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 Sa2 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., Sa1 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-Ammn, on the Nahr Ammn, 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 (Sa2 12:26-31).