2 ซามูเอล 11:4 วิจารณ์

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 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. (i) Aristot. Hist. Animal. l. 7. c. 2.

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.

It would be better for the sun to be extinguished than for David’s words to be forgotten and not transmitted to others. He fell into adultery and envy. For he saw, he says, a beautiful woman bathing and became enamored of her; and later he succeeded in doing all that he fancied.And the prophet was found in adultery, the pearl in mud. However, he did not yet understand that he had sinned, the passion ravaged him to such a great extent. Because, when the charioteer gets drunk, the chariot moves in an irregular, disorderly manner. What the charioteer is to the chariot, the soul is to the body. If the soul becomes darkened, the body rolls in mud. As long as the charioteer stands firm, the chariot drives smoothly. However, when he becomes exhausted and is unable to hold the reins firmly, you see this very chariot in terrible danger. This exact same thing happens to human beings. As long as the soul is sober and vigilant, this very body remains in purity. However, when the soul is darkened, this very body rolls in mud and in lusts. Therefore, what did David do? He committed adultery; yet neither was he aware nor was he censured by anyone. This occurred in his most venerable years, so you may learn that, if you are indolent, not even old age benefits you, nor, if you are earnest, can youthful years seriously harm you. Behavior does not depend on age but on the direction of the will.… So you may learn that the affairs of prudence rely upon the will and do not depend on age, just remember that David was found in his venerable years falling into adultery and committing murder; and he reached such a pathetic state that he was unaware that he had sinned, because his mind, which was the charioteer, was drunk from debauchery.

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.

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

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.

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 (Kg1 1:13, Kg1 1:15, Kg1 1:17, Kg1 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].

(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).