2 Samuel 13

2Sa 13:1 And it came to pass after this, that Absalom the son of David had a fair sister, whose name was Tamar; and Amnon the son of David loved her.

The history here, down to the end of 2 Sam. 23 is mostly omitted in the Book of Chronicles. From henceforward David was followed with one trouble after another. Adultery and murder were David's sins, like sins among his children were the beginnings of his punishment.

And it came to pass after this - After the sin of David with Bathsheba, his repentance for it, and pardon of it, and the birth of Solomon as a token of reconciliation; yet after all this the divine threatenings must take place; they had begun already in the death of the child begotten in adultery, and others here follow.

Whose name was Tamar - Tamar was the daughter of David and Maacah, daughter of the king of Geshur, and the full sister of Absalom. Amnon was David’s eldest son by Ahinoam and only Tamar’s half brother. Her name signifies a palm tree.

Amnon the son of David loved her - not in an honourable way, to make her his wife, but in a lustful manner, to make an harlot of her.

2Sa 13:2 And Amnon was so vexed, that he fell sick for his sister Tamar; for she was a virgin; and Amnon thought it hard for him to do any thing to her.

Amnon was so vexed - Distressed, straitened, and perplexed in his mind through unruly and unbridled lusts that raged in him:

for she was a virgin — Unmarried daughters were kept in close seclusion from the company of men; no strangers, nor even their relatives of the other sex, being permitted to see them without the presence of witnesses. Of course, Amnon must have seen Tamar, for he had conceived a violent passion for her, which, though forbidden by the law Lev_18:11 You shall not uncover the nakedness of the daughter of your father's wife, begotten of your father. She is your sister. Yet with the sanction of Abraham’s example (Gen_20:12), and the common practice in neighboring countries for princes to marry their half sisters, he seems not to have considered an improper connection. But he had no means of making it known to her, and the pain of that disappointment preying upon his mind produced a visible change in his appearance and health.

for she was a virgin - and so kept very recluse from the company of men, that he could not come at her; Jewish women, and particularly virgins were shut up in their chambers, and through modesty shun the sight of men, even those of their own house.

Amnon thought it hard for him to do anything to her - it was difficult to have access to her; he was at his wits' end how to contrive any scheme to get at her, and obtain his desire.

2Sa 13:3 But Amnon had a friend, whose name was Jonadab, the son of Shimeah David's brother: and Jonadab was a very subtil man.

Shimeah - Called Shamma, was Jesse’s third son.

Jonadab was a very subtle man - literally, wise. The word is generally used in a good sense, but here, and in Job_5:13, it means crafty. Amnon's miserable appearance was observed by his cousin Jonadab, a very crafty man, who asked him what was the reason, and then gave him advice as to the way in which he might succeed in gratifying his desires.

2Sa 13:4 And he said unto him, Why art thou, being the king's son, lean from day to day? wilt thou not tell me? And Amnon said unto him, I love Tamar, my brother Absalom's sister.

lean from day today – Literally from morning to morning, when a person looks their worst. He was the king's eldest son, heir to the crown, fed at his table, had everything to make him gay and cheerful, and yet pined away.

my brother Absalom's sister - he does not call her his sister, but Absalom's sister, to lessen his sin of unlawful love to her.

2Sa 13:5 And Jonadab said unto him, Lay thee down on thy bed, and make thyself sick: and when thy father cometh to see thee, say unto him, I pray thee, let my sister Tamar come, and give me meat, and dress the meat in my sight, that I may see it, and eat it at her hand.

Make thyself sick - “Feign thyself to be ill.” His crime begins not only with sinful lust, but with a lie.

That I may see it - He was to feign that he could not fancy anything that came from the kitchen, but that if he saw it cooked he should be able to eat it.

my sister Tamar come - here he is directed to call her not Absalom's sister, but his own, the more to cover his ill design upon her:

2Sa 13:6 So Amnon lay down, and made himself sick: and when the king was come to see him, Amnon said unto the king, I pray thee, let Tamar my sister come, and make me a couple of cakes in my sight, that I may eat at her hand.

Amnon lay down, and made himself sick - Amnon acted upon the advice, and begged his father, when he came to ask him how he was, to allow his sister Tamar to come and bake two cakes for him before his eyes, which she very speedily did.

2Sa 13:7 Then David sent home to Tamar, saying, Go now to thy brother Amnon's house, and dress him meat.

Then David sent home to Tamar - It is evident from these verses that the king's children lived in different houses. Probably each of the king's wives lived with her children in one particular compartment of the palace.

2Sa 13:8 So Tamar went to her brother Amnon's house; and he was laid down. And she took flour, and kneaded it, and made cakes in his sight, and did bake the cakes.

2Sa 13:9 And she took a pan, and poured them out before him; but he refused to eat. And Amnon said, Have out all men from me. And they went out every man from him.

2Sa 13:10 And Amnon said unto Tamar, Bring the meat into the chamber, that I may eat of thine hand. And Tamar took the cakes which she had made, and brought them into the chamber to Amnon her brother.

brought them into the chamber - being quite innocent herself, and having no suspicion of a brother having any ill design upon her, she made no scruple of going into an inner chamber alone with him.

2Sa 13:11 And when she had brought them unto him to eat, he took hold of her, and said unto her, Come lie with me, my sister.

And when she had brought them unto him to eat - Not only into the chamber, but to the side of the bed or couch where he had laid himself, or sat, in a proper position to answer his purpose:

2Sa 13:12 And she answered him, Nay, my brother, do not force me; for no such thing ought to be done in Israel: do not thou this folly.

do not force me - which was another forbidding expression, signifying she would never freely yield to his will; and to force her, to defile her against her will, to commit a rape upon her, would be very criminal indeed:

Do not thou this folly - Tamar’s words are a verbal quotation from Gen_34:7 And the sons of Jacob came out of the field when they heard. And the men were furious, and they were very angry, because he had done folly in Israel, in lying with the daughter of Jacob. And it ought not to be done so.

no such thing ought to be done in Israel - among God's professing people, who were better taught and instructed; and to give into such impure practices would bring a dishonor upon them, and upon the religion they professed; she urges the honor of religion, and the reputation of Israel, and the glory of the God of Israel:

2Sa 13:13 And I, whither shall I cause my shame to go? and as for thee, thou shalt be as one of the fools in Israel. Now therefore, I pray thee, speak unto the king; for he will not withhold me from thee.

Speak unto the king - It cannot be inferred with certainty from this that marriages were usual among half brothers and sisters in the time of David. The Levitical law forbade them, and Tamar may have merely urged this as her last resource, saying anything she thought would please him, in order to escape for the present out of his hands. On the other hand, the institution of the harem, itself contrary to the law of Moses Deu_17:17 Nor shall he multiply wives to himself, so that his heart does not turn away. Nor shall he greatly multiply silver and gold to himself. may well have led to other deviations from its precepts, and the precedent of Abraham Gen_20:12 may have seemed to give some sanction to this particular breach of it.

whither shall I cause my shame to go - She desires him to consider her reputation, which would be lost; was she to go into a corner, into a place the most private and retired, yet she would blush at the thought of the crime committed; and still less able would she be to lift up her face in any public company; nor could she ever expect to be admitted into the matrimonial state; in short, her character would be entirely ruined:

thou shalt be as one of the fools in Israel - as the vilest and basest and most abandoned in the nation; who ought of all men to be most careful of his reputation, being a prince in Israel, and heir apparent to the throne:

he will not withhold me from thee - this she said, either as ignorant of the law, which forbids such marriages, or as supposing the king had a power to dispense with it, and, rather than he should die for love, would; though she seems to say this, and anything that occurred to her mind, to put him off of his wicked design for the present.

2Sa 13:14 Howbeit he would not hearken unto her voice: but, being stronger than she, forced her, and lay with her.

Howbeit, he would not hearken unto her voice - His lust was so inflamed and enraged, that he could not attend to any arguments, though ever so forcible, that were offered to him:

being stronger than she, forced her - whether she cried out or not, as the law directs in such cases, Deu_22:25-27 But if a man finds an engaged girl in the field, and the man forces her and lies with her, then only the man that lay with her shall die. But you shall do nothing to the girl. No sin worthy of death is in the girl; for as when a man rises against his neighbor and slays him, even so is this matter. For he found her in the field, the engaged girl cried out, but there was none to save her is not said.

2Sa 13:15 Then Amnon hated her exceedingly; so that the hatred wherewith he hated her was greater than the love wherewith he had loved her. And Amnon said unto her, Arise, be gone.

Then Amnon hated her exceedingly - Having gratified his lust, his conscience stung him for it. It is not unusual for persons instigated by violent and irregular passions to go from one extreme to another. In Amnon’s case the sudden revulsion is easily accounted for; the atrocity of his conduct, with all the feelings of shame, remorse, and dread of exposure and punishment, now burst upon his mind, rendering the presence of Tamar intolerably painful to him.

Amnon said unto her, arise, be gone - without calling her by her name, or owning the relation she bore to him, using her as the basest and vilest of creatures. This conduct was very brutish, as well as imprudent, and foolish to the last degree; had he had any regard to his own reputation, he would never have turned her out of doors so soon, and in such a public manner; but so it was ordered by divine Providence, that his sin might be made known1.

2Sa 13:16 And she said unto him, There is no cause: this evil in sending me away is greater than the other that thou didst unto me. But he would not hearken unto her.

she said unto him, there is no cause – no reason for his inhumane treatment of her.

this evil in sending me away is greater than the - not that this was a greater sin, but it was a greater evil or injury to her, that being done secretly, this openly; being turned out in that open manner, it might look as if she was the aggressor, and had drawn her brother into this sin, or however had consented to it; had it been kept a secret, she would not have been exposed to public shame and disgrace, and she might have been disposed of in marriage to another; it would not have been known to the grief of her father, to the revenge of Absalom, and to the dishonor of religion; besides, the sin of Amnon might have been more easily excused, if any excuse could be made for it, as that it arose from the force of lust, and a strong impure affection, but this from barbarity and inhumanity:

2Sa 13:17 Then he called his servant that ministered unto him, and said, Put now this woman out from me, and bolt the door after her.

bolt the door behind her - so that it had the appearance of her being in disgrace.

put now this woman out from me - she not willing to depart at once, he ordered her to be put out immediately by force; using her and speaking of her in a very rude and scandalous manner, calling her this, leaving it to be supplied, as they would understand it, this immoral woman.

2Sa 13:18 And she had a garment of divers colours upon her: for with such robes were the king's daughters that were virgins apparelled. Then his servant brought her out, and bolted the door after her.

A garment of divers colors - Notwithstanding this dress, by which a king's daughter could at once be recognised, Amnon's servant treated Tamar like a common woman, and turned her out of the house. Like Gen_37:3, this can also be read as “a tunic with sleeves,” a tunic reaching to the extremities, i. e. the hands and feet, and worn over the common tunic, in room of a robe. Either way, it is a costly garment reserved for people of rank.

2Sa 13:19 And Tamar put ashes on her head, and rent her garment of divers colours that was on her, and laid her hand on her head, and went on crying.

And Tamar took ashes upon her head – All of this was in token of sorrow and distress. By these signs, especially the rending of her distinguishing robe, Absalom at once conjectured what had taken place. Recommending her to be silent about it and not publish her own and her family’s dishonor, he gave no inkling of his angry feelings to Amnon. But all the while he was in secret “nursing his wrath to keep it warm,” and only “biding his time” to avenge his sister’s wrongs.

Laid her hand on her head - as a sign that a grievous trouble had come upon her.

rent her garment of divers colours - signifying that her virginity was rent from her in a forcible manner, or that she was ravished:

Crying - To manifest her abhorrency of the fact, and that it was not done by her consent.

2Sa 13:20 And Absalom her brother said unto her, Hath Amnon thy brother been with thee? but hold now thy peace, my sister: he is thy brother; regard not this thing. So Tamar remained desolate in her brother Absalom's house.

Has Amnon thy brother been with thee - This was a euphemism for what had taken place, as Absalom immediately conjectures.

he is thy brother, regard not this thing - this he said not out of love of Amnon, but as desirous of gratifying private revenge upon him for it when opportunity should serve.

Tamar remained desolate - Through shame and dejection of mind, giving her self up to solitude and retirement.

2Sa 13:21 But when king David heard of all these things, he was very wroth.

But when King David heard - The Septuagint adds what is a good explanation. 2 Sam 13:21 And king David heard of all these things, and was very angry; but he did not grieve the spirit of his son Amnon, because be loved him, for he was his first-born. (Septuagint) This want of justice in David’s conduct, and favoritism to Amnon, probably rankled in Absalom’s heart, and was the first seed of his after rebellion. The same addition is found in the Vulgate and in Josephus. This probably gives the true reason why David let such a crime as Amnon's go unpunished, when the law enjoined that incest should be punished with death (Lev_20:17). The fact that David was contented to be simply angry is probably to be accounted for partly from his own consciousness of guilt, since he himself had been guilty of adultery; but it arose chiefly from his indulgent affection towards his sons, and his consequent want of discipline. This weakness in his character bore very bitter fruit.

he was very wroth - with Amnon; but no mention is made of any reproof he gave him, nor of any punishment inflicted on him by him.

2Sa 13:22 And Absalom spake unto his brother Amnon neither good nor bad: for Absalom hated Amnon, because he had forced his sister Tamar.

Absalom spake unto his brother Amnon neither good nor bad - That is, said nothing at all to him about the rape of his sister. He neither debated it with him, nor threatened him for it; but seemed willing to pass it by with brotherly kindness. He concealed his hatred of him, and his design to avenge the injury of his sister:

because he had forced his sister Tamar - who was his full sister, and dear to him, and therefore resented the injury done her.

2Sa 13:23 And it came to pass after two full years, that Absalom had sheepshearers in Baalhazor, which is beside Ephraim: and Absalom invited all the king's sons.

Absalom had sheep-shearers - These were times in which feasts were made, to which the neighbors and relatives of the family were invited.

Absalom invited all the king's sons - somewhat anticipates the course of events: for, according to 2Sa_13:24, Absalom invited the king himself, together with his courtiers; and it was not till the king declined the invitation for himself, that Absalom restricted his invitation to the royal princes.

2Sa 13:24 And Absalom came to the king, and said, Behold now, thy servant hath sheepshearers; let the king, I beseech thee, and his servants go with thy servant.

2Sa 13:25 And the king said to Absalom, Nay, my son, let us not all now go, lest we be chargeable unto thee. And he pressed him: howbeit he would not go, but blessed him.

And the king said to Absalom, nay, my son - He did not object to the invitation entirely, he was willing some of the family should go, but not all; it seems probable that he particularly excepted himself and his eldest son, the heir to his crown. Absalom first invited the king and his court; but the king declining, on account of the heavy expense to which the reception of royalty would subject him [2Sa_13:25], Absalom then limited the invitation to the king’s sons [2Sa_13:26], which David the more readily agreed to, in the hope that it might tend to the promotion of brotherly harmony and union.

2Sa 13:26 Then said Absalom, If not, I pray thee, let my brother Amnon go with us. And the king said unto him, Why should he go with thee?

Let my brother Amnon go - He mentions Amnon as being the king’s first-born. If he could not have the king’s company, let him at least have that of the heir apparent, and the king’s other sons. He urged this with the more plausibility, because Amnon was the first-born, and presumptive heir to the kingdom; and he had disguised his resentment so well before, that he was not suspected.

Let my brother Amnon go - he seems to express affection for him, and a particular desire of his company, as if all ill will towards him was removed from him, and this would be a public declaration of reconciliation between them:

Why should he go with you - The king would not at first give his consent to this; whether from suspicion cannot be determined with certainty, but he eventually yielded to Absalom's entreaties and let Amnon and all the other king's sons go. From the length of time that had elapsed since Amnon's crime was committed, without Absalom showing any wish for revenge, David might have felt quite sure that he had nothing more to fear.

2Sa 13:27 But Absalom pressed him, that he let Amnon and all the king's sons go with him.

Absalom pressed him – David’s mind was blinded to any suspicion, that Amnon's incest might be punished and the judgment to David and his house be fulfilled on account of the affair of Uriah and Bathsheba:

2Sa 13:28 Now Absalom had commanded his servants, saying, Mark ye now when Amnon's heart is merry with wine, and when I say unto you, Smite Amnon; then kill him, fear not: have not I commanded you? be courageous, and be valiant.

fear not, have not I commanded you - let all the blame be laid to Absalom, if any, they have nothing to do but to obey his commands:

be courageous, and be valiant - be men of courage and valour, not fearing the king's sons, or any in company, or what will be the consequences of it. It is very reasonably supposed that Absalom had not only in view to revenge the rape of his sister, but to get himself next heir to the crown.

2Sa 13:29 And the servants of Absalom did unto Amnon as Absalom had commanded. Then all the king's sons arose, and every man gat him up upon his mule, and fled.

then all the king's sons arose - from the feast, imagining they were all designed to be slain.

every man gat him up upon his mule - This had become the favorite equipage of the great. King David himself had a state mule (1Ki_1:33).

2Sa 13:30 And it came to pass, while they were in the way, that tidings came to David, saying, Absalom hath slain all the king's sons, and there is not one of them left.

Absalom hath slain all the king’s sons – which he might suppose was the design of Absalom; however, so it was ordered in Providence, that David, who rejoiced at the news of the death of Uriah, might be terrified with the tidings of the death of all his sons.

Absalom hath slain all the king’s sons – It was natural that in the consternation and tumult caused by so atrocious a deed, an exaggerated report should reach the court, which was at once plunged into the depths of grief and despair. But the information of Jonadab, who seems to have been aware of the plan, and the arrival of the other princes, made known the real extent of the catastrophe.

while they were in the way - On their road homewards, before they got to Jerusalem.

2Sa 13:31 Then the king arose, and tare his garments, and lay on the earth; and all his servants stood by with their clothes rent.

Then the king arose, and tore his garments - In token of extreme grief and sorrow, as Jacob did when he was shown the coat of Joseph, supposing him to have been slain, Gen_37:34 And Jacob tore his clothes, and put sackcloth upon his loins, and mourned for his son many days. As David thought all his sons were.

and lay on the earth - on the bare ground, another token of mourning; so Job did on hearing the death of his sons, Job_1:20 And Job arose, and tore his robe, and shaved his head, and fell down upon the ground and worshiped.

2Sa 13:32 And Jonadab, the son of Shimeah David's brother, answered and said, Let not my lord suppose that they have slain all the young men the king's sons; for Amnon only is dead: for by the appointment of Absalom this hath been determined from the day that he forced his sister Tamar.

By the appointment of Absalom - Meaning that Absalom’s resolution to slay Amnon had been formed at the time, and only waited an opportunity to give expression to it.

for Amnon only is dead - The history supplies another instance of Jonadab’s subtlety and sagacity. He at once gave the true explanation of the catastrophe at Baal-hazor, in spite of the false rumor. He is very positive, and speaks with great assurance; it looks as if he was in the secret, and knew of the plot against Amnon's life; and, if so, he must be a very wicked man, first to form a scheme whereby Amnon might come at Tamar to ravish her, and then be accessory to the murder of him, since if he knew of the design against his life, he did not acquaint Amnon nor the king of it.

2Sa 13:33 Now therefore let not my lord the king take the thing to his heart, to think that all the king's sons are dead: for Amnon only is dead.

2Sa 13:34 But Absalom fled. And the young man that kept the watch lifted up his eyes, and looked, and, behold, there came much people by the way of the hill side behind him.

Absalom fled - He who promised his servants protection could not protect himself, and who no doubt fled with him; he knew what he had done was death by law, and that there was no city of refuge for such sort of murder as this, and he had no reason to hope the king would suffer so foul a crime as this to pass unpunished:

the young man that kept the watch looked - to the way that led from Absalom's house to Jerusalem, to see if he could spy any other messenger on the road from thence:

2Sa 13:35 And Jonadab said unto the king, Behold, the king's sons come: as thy servant said, so it is.

as thy servant said - he seems to applaud himself, and exult at his penetration and foresight.

2Sa 13:36 And it came to pass, as soon as he had made an end of speaking, that, behold, the king's sons came, and lifted up their voice and wept: and the king also and all his servants wept very sore.

2Sa 13:37 But Absalom fled, and went to Talmai, the son of Ammihud, king of Geshur. And David mourned for his son every day.

Absalom fled - As he had committed willful murder, he could not avail himself of a city of refuge, and was therefore obliged to leave the land of Israel, and take refuge with Talmai, king of Geshur, his grandfather by his mother’s side. 2Sa_3:3 And his second was Chileab, of Abigail of Carmel, the former wife of Nabal. And the third was Absalom, the son of Maacah the daughter of Talmai king of Geshur. Here he might hope for protection and safety.

David mourned for his son every day - all the days of the three years Absalom was in Geshur, about the end of which he was comforted concerning Amnon, as the following verses show. Some think it was for Absalom he mourned, but rather it was for Amnon. The reason why he mourned for him, when he did not for his child by Bathsheba, who died, because that was an infant, this a grown man, and heir to his crown, and was slain by the sword of his brother, and so fulfilled a judgment to himself on account of his own sin, which, hereby no doubt, was brought fresh to his mind.

2Sa 13:38 So Absalom fled, and went to Geshur, and was there three years.

2Sa 13:39 And the soul of king David longed to go forth unto Absalom: for he was comforted concerning Amnon, seeing he was dead.

Longed to go forth - David wished either to go to him, or to bring him back; for the hand of time had now wiped off his tears for the death of his son Amnon. Joab had marked this disposition, and took care to work on it, in order to procure the return of Absalom. It would have been well for all parties had Absalom ended his days at Geshur. His return brought increasing wretchedness to his unfortunate father.

2 Samuel 12

2Sa 12:1 And the LORD sent Nathan unto David. And he came unto him, and said unto him, There were two men in one city; the one rich, and the other poor.

the Lord sent Nathan unto David - Nathan came to David as if to ask his judicial decision on the case about to be submitted to him. The circumstances of the story are exquisitely contrived to heighten the pity of David for the oppressed, and his indignation against the oppressor. This parable’s bent is evident; and it was construed to make David, unwittingly, pass sentence on himself. When the ordinary means did not awaken David to repentance, God takes an extraordinary course. Hebrews 12:5-6 And you have forgotten the exhortation which speaks to you as to sons, "My son, despise not the chastening of the Lord, nor faint when you are rebuked by Him; for whom the Lord loves He chastens, and He scourges every son whom He receives."

the Lord sent Nathan unto David - With the time, shortly after the child was born, David was nine months or more without any true sense of his sin, his heart hardened. Nathan is sent to awaken and arouse him, to express a sense of his sin, and repentance for it in public, which he did by penning and publishing Psalm 51 after Nathan had been with him, Psa_51:1 To the Chief Musician. A Psalm of David, when Nathan the prophet came to him, after he had gone in to Bathsheba. Have mercy on me, O God, according to Your loving-kindness; according to the multitude of Your tender mercies, blot out my transgressions. For though the Lord may leave his people to fall into sin, and suffer them to continue therein some time, yet not always; they shall rise again through the assistance of his Spirit and grace, in the acts of repentance and faith, both in private and public:

the one rich and the other poor - David the rich man, king over all Israel; Uriah a subject, an officer in his army, comparatively poor.

2Sa 12:2 The rich man had exceeding many flocks and herds:

The rich man had exceeding many flocks and herds - these in the parable signify David's wives and concubines, which were many; he had six wives in Hebron, and he took more wives and concubines out of Jerusalem, when he was come from Hebron, 2Sa_3:2; and besides his master's, or Saul's wives, given to him, 2Sa_12:8.

2Sa 12:3 But the poor man had nothing, save one little ewe lamb, which he had bought and nourished up: and it grew up together with him, and with his children; it did eat of his own meat, and drank of his own cup, and lay in his bosom, and was unto him as a daughter.

And lay in his bosom - This can only mean that this lamb was what we call a pet or favorite in the family.

the poor man had nothing, save one little ewe lamb - Uriah had but one wife, who was much younger than he, called a lamb, an ewe lamb, a little one.

which he had bought - for men in those times and countries did not receive portions with their wives, but gave dowries for them.

and nourished up - as his own flesh, as husbands should their wives, Eph_5:29 For no man ever yet hated his own flesh, but nourishes and cherishes it, even as the Lord loves the church.

it did eat of his own meat etc - all which are expressive of the care, kindness, love, and tenderness of a loving husband, whose affections are endeared to his wife, making her partaker of all he has, and to share in whatever he eats and drinks, and in his dearest embraces.

2Sa 12:4 And there came a traveller unto the rich man, and he spared to take of his own flock and of his own herd, to dress for the wayfaring man that was come unto him; but took the poor man's lamb, and dressed it for the man that was come to him.

he spared to take of his own flock - when his heart was inflamed with lust at the sight of Bathsheba, he did not go as he might, and take one of his wives and concubines, whereby he might have satisfied and repressed his lust:

but took the poor man's lamb - sent for Bathsheba and lay with her, for the gratification of his lust. He took what did not belong to him.

2Sa 12:5 And David's anger was greatly kindled against the man; and he said to Nathan, As the LORD liveth, the man that hath done this thing shall surely die:

The man shall surely die - Literally “he is a son of death,” a very bad man, and one who deserves to die. This punishment was more severe than the case deserved, or than was warranted by the divine statute. The law did not sentence a sheep-stealer to death. If a man steal an ox or a sheep, he shall restore five oxen for an ox, and four sheep for a sheep, Exo_22:1 If a man shall steal an ox, or a sheep, and kill it or sell it, he shall restore five oxen for an ox, and four sheep for a sheep. The sympathies of the king had been deeply enlisted, his indignation aroused, but his conscience was still asleep; and at the time when he was most fatally indulgent to his own sins, he was most ready to condemn the delinquencies and errors of others.

2Sa 12:6 And he shall restore the lamb fourfold, because he did this thing, and because he had no pity.

he shall restore the lamb fourfold - The exact number prescribed by the Law, and acted upon by Zaccheus. Luke 19:8 And Zaccheus stood and said to the Lord, Behold, Lord, I give half of my goods to the poor. And in anything I accused anyone falsely, I restore it fourfold. David appears to have been called to pay this fourfold debt. He lost four sons by untimely deaths: this son of Bath-sheba, on whom David had set his heart, was slain by the Lord; Amnon, murdered by his brother Absalom; Absalom, slain in the oak by Joab; and Adonijah, slain by the order of his brother Solomon, even at the altar of the Lord. The sword and calamity did not depart from his house, from the murder of wretched Amnon by his brother to the slaughter of the sons of Zedekiah, before their father’s eyes, by the king of Babylon. His daughter was dishonored by her own brother, and his wives contaminated publicly by his own son. How serious is sin to God, when one sin of Adam and Eve results in the world today and the sin of David set his house to strife.

2Sa 12:7 And Nathan said to David, Thou art the man. Thus saith the LORD God of Israel, I anointed thee king over Israel, and I delivered thee out of the hand of Saul;

Thou art the man - by it David appears to have been transfixed, and brought into the dust before the messenger of God.

thus saith the Lord God of Israel – Nathan now speaks, not as a petitioner for a poor man, but as an ambassador from the great God. Prophets say this when their words are from the Lord.

2Sa 12:8 And I gave thee thy master's house, and thy master's wives into thy bosom, and gave thee the house of Israel and of Judah; and if that had been too little, I would moreover have given unto thee such and such things.

And thy master’s wives - According to custom, the royal harem was a part of the royal inheritance. The possession of the wives was a sure proof that he had got all regal rights.

I gave thee thy master's house - Not his palace at Gibeah, but rather his family, his wives, servants, wealth, and riches.

gave thee the house of Israel and of Judah - gave him to be king over all the tribes of Israel:

2Sa 12:9 Wherefore hast thou despised the commandment of the LORD, to do evil in his sight? thou hast killed Uriah the Hittite with the sword, and hast taken his wife to be thy wife, and hast slain him with the sword of the children of Ammon.

hast thou despised the commandment of the Lord - The commandment referred to is the law of God, particularly the sixth and seventh commandments, Exo_20:13-14 You shall not kill. You shall not commit adultery. David had shown no regard to them, and by his breaking them had slighted and despised them:

thou hast killed Uriah the Hittite - for though he had not taken away his life with his own hand, he had plotted and contrived it, and had given orders to put him in such a position as would issue in it:

hast taken his wife to be thy wife - after he had defiled her, being another man's wife, and had taken such unlawful methods to make her his wife.

2Sa 12:10 Now therefore the sword shall never depart from thine house; because thou hast despised me, and hast taken the wife of Uriah the Hittite to be thy wife.

the sword shall never depart from thine house - During his life, and as appeared in the slaughter of his sons Ammon and Absalom before his death, and of Adonijah quickly after, and in his posterity through their wars with the children of Israel, and other nations:

hast taken the wife of Uriah the Hittite to be thy wife - being repeated shows that it was very displeasing to God, and a very heinous crime in His sight.

2Sa 12:11 Thus saith the LORD, Behold, I will raise up evil against thee out of thine own house, and I will take thy wives before thine eyes, and give them unto thy neighbour, and he shall lie with thy wives in the sight of this sun.

I will raise up evil against thee - The prophet speaks of God threatening to do what He only permitted to be done. In both the points of David’s crime the retribution was according to his sin. His adultery was punished by Absalom’s outrage, his murder by the bloodshed of domestic fights, which cost the lives of at least three of his favorite sons, Amnon, Absalom, and Adonijah. David’s loss of character by the discovery of his crimes, tended, in the natural course of things, to diminish the respect of his family, to weaken the authority of his government, and to encourage the prevalence of many disorders throughout his kingdom.

I will take thy wives before thine eyes - which is so expressed, because it was done in his lifetime, and he knowing it, but not able to hinder it, though he did not, strictly speaking, see it with his eyes.

give them unto thy neighbor - meaning his son Absalom.

David's twofold sin was to be followed by a twofold punishment. For his murder he would have to witness the commission of murder in his own family, and for his adultery the violation of his wives, and both of them in an intensified form. As his sin began with adultery, and was consummated in murder, so the law of just retribution was also carried out in the punishment, in the fact that the judgments which fell upon his house commenced with Amnon's incest, whilst Absalom's rebellion culminated in the open violation of his father's concubines, and even Adonijah lost his life, simply because he asked for Abishag the Shunammite, who had lain in David's bosom to warm and cherish him in his old age (1Ki_2:23-24).

2Sa 12:12 For thou didst it secretly: but I will do this thing before all Israel, and before the sun.

For thou didst it secretly - Committed adultery with Bathsheba privately, and endeavored to conceal it, by getting her husband killed in battle, and then marrying her as soon as he could to hide the shame of it:

will do this thing before all Israel, and before the sun – public punishment for his sins.

2Sa 12:13 And David said unto Nathan, I have sinned against the LORD. And Nathan said unto David, The LORD also hath put away thy sin; thou shalt not die.

Thou shalt not die - Lev_20:10 And a man who commits adultery with a man's wife, who commits adultery with his neighbor's wife, the adulterer and the adulteress shall surely be put to death. Deu_22:22 If a man is found lying with a woman married to a husband, then they shall both of them die, the man that lay with the woman, and the woman. So you shall put away evil from Israel. Many have supposed that David’s sin was now actually pardoned, but this is perfectly erroneous; David, as an adulterer, was condemned to death by the law of God; and he had according to that law passed sentence of death upon himself. God alone, whose law that was could revoke that sentence, or dispense with its execution; therefore Nathan, who had charged the guilt home upon his conscience, is authorized to give him the assurance that he should not die a temporal death for it: The Lord hath put away thy sin; thou shalt not die. This is all that is contained in the assurance given by Nathan: Thou shalt not die that temporal death; thou shalt be preserved alive. God in fact transferred the legal punishment of this sin to the child; He shall die, Thou shalt not die; and this is the very point on which the prophet gives him the most direct information:

Thou shalt not die - The Lord remitted the punishment of death, not so much because of his heartfelt repentance, as from His own fatherly grace and compassion, and because of the promise that He had given to David (2Sa_7:11-12), - a promise which rested upon the assumption that David would not altogether fall away from a state of grace, or commit a mortal sin, but that even in the worst cases he would turn to the Lord again and seek forgiveness. The Lord therefore punished him for this sin with the judgments announced in 2Sa_12:10-12, as about to break upon him and his house.

I have sinned - How serious this confession was, we may see, Psa. 51:1-19. There is no excuse, no cloaking, no palliation of the sin. There is no searching for a loophole, ... no pretext put forward, no human weakness pleaded. He acknowledges his guilt openly, candidly, and without prevarication.

2Sa 12:14 Howbeit, because by this deed thou hast given great occasion to the enemies of the LORD to blaspheme, the child also that is born unto thee shall surely die.

the child also that is born shall surely die - which would be a visible testimony of God's displeasure at his sin. But as his sin had given occasion to the enemies of the Lord - i.e., not only to the heathen, but also to the unbelieving among the Israelites themselves - to blaspheme or ridicule his religion and that of all other believers also, the child that was begotten in adultery and had just been born should die; in order, on the one hand, that the father should atone for his adultery in the death of the son, and, on the other hand, that the visible occasion for any further blasphemy should be taken away: so that David was not only to feel the pain of punishment in the death of his son, but was also to discern in it a distinct token of the grace of God.

2Sa 12:15 And Nathan departed unto his house. And the LORD struck the child that Uriah's wife bare unto David, and it was very sick.

the Lord struck the child that Uriah's wife bare - for so she was, and not David's wife, when this child was conceived; and, as a mark of God's displeasure at the sin of adultery, the child was struck with a sore disease by the immediate hand of God:

2Sa 12:16 David therefore besought God for the child; and David fasted, and went in, and lay all night upon the earth.

lay upon the earth - He went into his most private chamber, his closet Mat_6:6, and “lay upon the earth” 2Sa_13:31, rather “the ground,” meaning the floor of his chamber as opposed to his couch.

2Sa 12:17 And the elders of his house arose, and went to him, to raise him up from the earth: but he would not, neither did he eat bread with them.

the elders of his house arose - To persuade him to rise up, and sit upon a seat, and go to bed, after having taken some food; these were some of the chief officers at court, and had the management of the affairs of his household:

He would not - This excessive mourning did not proceed simply from the fear of the loss of the child; but from a deep sense of his sin, and the divine displeasure manifested herein.

2Sa 12:18 And it came to pass on the seventh day, that the child died. And the servants of David feared to tell him that the child was dead: for they said, Behold, while the child was yet alive, we spake unto him, and he would not hearken unto our voice: how will he then vex himself, if we tell him that the child is dead?

the servants of David feared to tell him - lest he should be overwhelmed with too much sorrow:

how will he then vex himself – they feared he might do something drastic such as tear his flesh to pieces, and cut and kill himself; this they were afraid of after observing the distress and agony he was in while it was living, and therefore they concluded these would increase upon hearing of its death.

2Sa 12:19 But when David saw that his servants whispered, David perceived that the child was dead: therefore David said unto his servants, Is the child dead? And they said, He is dead.

2Sa 12:20 Then David arose from the earth, and washed, and anointed himself, and changed his apparel, and came into the house of the LORD, and worshipped: then he came to his own house; and when he required, they set bread before him, and he did eat.

came into the house of the Lord, and worshipped - went into the tabernacle he had built for the ark of God. He may have then in prayer submitted himself to the will of God, and acknowledged his justice in what he had done; gave thanks to God that he had brought him to a sense of his sin, and repentance for it, and had applied his pardoning grace to him, and given him satisfaction as to the eternal welfare and happiness of the child, as appears from 2Sa_12:23,

came into the house of the Lord, and worshipped - That is, to the tabernacle, to confess his sin before the Lord, to own his justice in this stroke, to deprecate his just displeasure, to acknowledge God's rich mercy, in sparing his own life; and to offer such sacrifices as were required in such cases.

2Sa 12:21 Then said his servants unto him, What thing is this that thou hast done? thou didst fast and weep for the child, while it was alive; but when the child was dead, thou didst rise and eat bread.

what thing is this that thou hast done - what is the reason of such conduct and behavior? they knew what was done, but they did not know the meaning of it, which is what they inquired after:

but when the child was dead thou didst rise - this seemed strange to them, when they expected his sorrow would be increased.

2Sa 12:22 And he said, While the child was yet alive, I fasted and wept: for I said, Who can tell whether GOD will be gracious to me, that the child may live?

Who can tell - David, and indeed all others under the Mosaic dispensation, were satisfied that all God’s warnings and promises were conditional, that even in the most vehement assertions relative to judgments, etc., they sought for a change of purpose. And notwithstanding the declaration of Nathan, relative to the death of the child, David sought for its life, not knowing but that might depend on some unexpressed condition, such as earnest prayer, fasting, humiliation, etc., and in these he continued while there was hope. When the child died, he ceased to grieve, as he now saw that this must be fruitless. This appears to be the sole reason of David’s importunity.

2Sa 12:23 But now he is dead, wherefore should I fast? can I bring him back again? I shall go to him, but he shall not return to me.

I shall go to him, but he shall not return to me - to the state of the dead, to the grave, where his body was, or would be; to heaven and eternal happiness, where his soul was, as he comfortably hoped and believed: from whence it appears, that the Old Testament saints did not suppose an annihilation at death; but believed the immortality of the soul, a future state after death of eternal life and bliss:

2Sa 12:24 And David comforted Bathsheba his wife, and went in unto her, and lay with her: and she bare a son, and he called his name Solomon: and the LORD loved him.

Solomon - Or “peaceable,” a name given to him at his circumcision. The giving of the name Jedidiah, by the Lord through Nathan, signified God’s favor to the child, as in the cases of Abraham, Sarah, and Israel. The name Jedidiah (which contains the same root as the name David, namely, “to love”) indicated, prophetically, what God’s Providence brought about actually, namely, the succession and glorious reign of Solomon over Israel.

He called his name Solomon - This name seems to have been given prophetically, for sholomah signifies peaceable, and there was almost uninterrupted peace during his reign.

he called his name Solomon - which signifies "peaceable"; and the birth of this son was a confirmation of the peace and reconciliation between God and them, and which his name carried in it; as well as pointed to the peaceable times that should be during his reign, and in which be was a type of Christ, the Prince; of peace; who is the author of peace between God and men by the blood of his cross, and from whom spiritual peace flows, and by whom eternal peace and happiness is:

David comforted Bathsheba his wife - Which is the first time she is so called, Uriah being dead, and David having married her; which though at first displeasing to the Lord, because the circumstances attending it, was afterwards confirmed by him. Bathsheba no doubt was very much distressed, and greatly disconsolate, on account of the sin she had committed, and because of the wrath and displeasure of God, and because of the death of the child, which was a token of it; and she might have some scruples in her mind whether it was lawful to continue cohabiting with David. Now David comforted her, by telling her that God had pardoned that iniquity they had been guilty of, and that he would give them another son, who should succeed him in the throne, and build a house for his name:

2Sa 12:25 And he sent by the hand of Nathan the prophet; and he called his name Jedidiah, because of the LORD.

Called his name Jedidiah - literally, the beloved of the Lord.

And he sent by the hand of Nathan - the Lord sent a message by Nathan the prophet to David, that he loved Solomon: The giving of such a name was a practical declaration on the part of Jehovah that He loved Solomon, from which David could and was intended to discern that the Lord had blessed his marriage with Bathsheba. Jedidiah, therefore, was not actually adopted as Solomon's name.

he called his name Jedidiah - Jedidiah signifies "the beloved of the Lord"; a name and character which well agrees with the Messiah, Solomon's antitype, Mat_3:17 And lo, a voice from Heaven, saying, This is My beloved Son, in whom I am well pleased.

2Sa 12:26 And Joab fought against Rabbah of the children of Ammon, and took the royal city.

Joab fought against Rabbah - The time during which this siege lasted, since the intercourse with Bathsheba, and the birth of at least one child, if not two, occurred during the progress of it, probably extended over two years.

2Sa 12:27 And Joab sent messengers to David, and said, I have fought against Rabbah, and have taken the city of waters.

The city of waters - The lower town of Rabbah, so called from a stream which rises within it and flows through it. The part of the city that contains its water supplies. The upper town with the citadel lay on a hill to the north of the stream, and was probably not tenable for any length of time after the supply of water was cut off. This was the reason why David should come speedily, as the citadel, deprived of water, could not long hold out.

the city of waters — Rabbah was divided into two parts - one the lower town, insulated by the winding course of the Jabbok, which flowed almost round it, and the upper and stronger town, called the royal city. The first was taken by Joab, but the honor of capturing so strongly a fortified place as the other was an honor reserved for the king himself.

2Sa 12:28 Now therefore gather the rest of the people together, and encamp against the city, and take it: lest I take the city, and it be called after my name.

Now therefore gather the rest of the people together - The rest of the soldiers in the land of Israel, and come to Rabbah:

lest I take the city, and it be called after my name - so great a regard had Joab, though an ambitious man, to the fame and credit of David his king that he waited for David so that the credit and honor would go towards his king.

2Sa 12:29 And David gathered all the people together, and went to Rabbah, and fought against it, and took it.

David gathered all the people together - The soldiers that were with him, or near him; which was done partly to recruit Joab's troops, who, by the continuance of the siege, and the sallies of the enemy on them, might be greatly diminished; and partly to make conquests of other cities of the Ammonites, and to carry off the spoil of them:

2Sa 12:30 And he took their king's crown from off his head, the weight whereof was a talent of gold with the precious stones: and it was set on David's head. And he brought forth the spoil of the city in great abundance.

Their king’s crown - The word rendered their king (Malcham) is also the name of the national idol of the Ammonites (Jer_49:1, Jer_49:3; Amo_1:15; Zep_1:5). Moreover, the weight of the crown, which is calculated to more than to 100 or 125 pounds weight, is far too great for a man to wear. If, however, it be taken for the value, not the weight, then it would seem to be that because of the added words with the precious stones; the gold of the crown and the jewels with which it was adorned were equal in value to a talent of gold. The same words both in Hebrew, Greek and Latin, are used, to signify either weight, or price. And the addition of precious stones, which are never valued by the weight of gold, makes this view most probable. Moreover, the weight might seem too great either for the king of Ammon, or for David to wear it upon his head.

Their king’s crown - While the treasures of the city were given as plunder to his soldiers, David reserved to himself the crown, which was of rarest value. This commentator thinks its great weight makes it likely that it was similar to many ancient crowns, not worn, but suspended over the head, or fixed on a canopy on the top of the throne. Writings from the Greeks and other ancient writers mention several such large crowns, made more for sight than use. Atheneus describes a crown of gold that was 24 feet in circumference; and mentions others that were two, some four, and others five feet deep. Pliny takes notice of some that were no less than eight pounds weight. Besides the crown usually worn, it was customary for kings, in some nations, to have such large ones as described, either hung or supported over the throne, where they sat at their coronation or other solemn occasions.

he took their king's crown from off his head - The crown of Hanun the king of the Ammonites, who now fell into his hands, and whom he stripped of his ensigns of royalty, who had so shamefully abused his ambassadors.

it was set on David's head - to show that the kingdom was subject to him;

2Sa 12:31 And he brought forth the people that were therein, and put them under saws, and under harrows of iron, and under axes of iron, and made them pass through the brickkiln: and thus did he unto all the cities of the children of Ammon. So David and all the people returned unto Jerusalem.

he brought forth the people that were therein - Not all the inhabitants of the place, but the princes of the children of Ammon, the counselors of Hattun, who advised him to use David's ambassadors in so shameful a manner, and others that expressed their pleasure and satisfaction in it:

he brought forth the people - This excessive severity and employment of tortures, which the Hebrews on no other occasion are recorded to have practiced, was an act of retributive justice on a people who were infamous for their cruelties (1Sa_11:2; Amo_1:13).

Put them under saws - There is some conflict between scholars. Some say David tortured Ammonites while others say he put them to work. Saws were used to kill, as referenced in Heb_11:37. Or it could mean they were put to work sawing, using tools, making bricks etc.

Axes - The word rendered occurs only here and in 1Ch_20:3. It evidently means some cutting instrument.

Made them pass through the brickkiln - The phrase is that always used of the cruel process of making their children pass through the fire to Moloch, and it is possible that David punished this idolatrous practice by inflicting something similar upon the worshippers of Moloch. The cruelty of these executions belongs to the barbarous manners of the age, and was provoked by the conduct of the Ammonites 2Sa_10:1-4; 1Sa_11:1-2, but is utterly indefensible under the light of the Gospel.

Made them pass through the brickkiln - where they burnt their bricks, by which they were not only scorched and blistered, but burnt to death; they caused them to pass through Molech, the abomination of the children of Ammon, 1Ki_11:5; unto which they made their children pass through the fire, and burnt them; and now in the same place they themselves are made to pass through, and be burnt, as a righteous punishment of them for their barbarous and wicked idolatry.

put them under saws, and under harrows of iron, and under axes of iron - whereby they were cut asunder, as some were in later times by the Romans and others, or their flesh torn to pieces, and they put to extreme pain and agony, and so died most miserably. The parallel passage is in1Ch_20:3.

thus did he unto all the cities of the children of Ammon – Commentators seek to excuse this behavior of David’s, if in fact he ordered these atrocities. One states: “this action of David's showing so much severity, is thought by most to be done when under the power of his lust with Bathsheba, in an hardened and impenitent state, when he had no sense of mercy himself, and so showed none; which is too injurious to his character; for this was a righteous retaliation of this cruel people, 1Sa_11:2.” The Ammonites were cruel to their enemies and it is here thought by some scholars that David subjected only the fighting men to the cruelty they themselves enacted on others. In doing this, David merely retaliated upon the Ammonites the cruelties with which they had treated their foes; since according to Amo_1:13 they ripped up women who were with child, and according to 1Sa_11:2 their king Nahash would only make peace with the inhabitants of Jabesh upon the condition that the right eye of every one of them should be put out. After the close of this war, David returned to Jerusalem with all the men of war. The war with the Syrians and Ammonites, including as it did the Edomite war as well, was the fiercest in which David was ever engaged, and was also the last great war of his life.

2 Samuel 11

2Sa 11:1 And it came to pass, 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 they destroyed the children of Ammon, and besieged Rabbah. But David tarried still at Jerusalem.

After the year was expired - The next spring after the escape of the Ammonites into their city 2Sa_10:14. At the end of the year, which concluded with the month Adar or February, the spring of the year This was a fit time to go out to war; when 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.

David tarried at Jerusalem - The Syrians being subdued, the war with Ammon was not of sufficient moment to require David’s personal presence. The whole section relating to David’s adultery and Uriah’s death, from this verse to 2Sa_12:26, is omitted in the Book of Chronicles.

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.

besieged Rabbah - their chief city.

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.

An eveningtide - The evening began at three o’clock in the afternoon. Not in the dusk of the evening, for then he saw could not have seen Bathsheba distinctly.

David arose from off his bed - 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 custom on the flat-roofed houses in parts of the MidEast.

David's Adultery - David's deep fall forms a turning-point not only in the inner life of the king, but also in the history of his reign. Up to this point, 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. 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 Israelite kings against taking many wives Deu_17:17 Nor shall he multiply wives to himself, so that his heart does not turn away. Nor shall he greatly multiply silver and gold to himself. The custom to which this notion gave rise opened a dangerous precipice in David's way, and led to a most grievous fall. This occasioned a long series of most severe humiliations and divine chastisements that marred the splendor of his reign, notwithstanding the fact that the great sin was followed by deep and sincere repentance.

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 Hittite?

The daughter of Eliam - Or 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.1Ch_3:5 And these were born to him in Jerusalem Shimea, and Shobab, and Nathan, and Solomon, four of Bathsheba the daughter of Ammiel the component words being placed in an inverse order. Bathsheba was the granddaughter of Ahithophel 2Sa_23:34 Eliphelet the son of Ahasbai, the son of the Maachathite; Eliam the son of Ahithophel, the Gilonite;

David sent and inquired after the woman - 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. Jam_1:15 Then when lust has conceived, it brings forth sin. And sin, when it is fully formed, brings forth death.

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.

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. However, a subject cannot easily refuse a king anything. Bathsheba is not to be regarded as free from blame. 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.

purified from her uncleanness - Defilement from sexual intercourse rendered unclean till the evening Bathsheba thought it her duty to observe this statute most scrupulously, though she did not shrink from committing the sin of adultery. Lev_15:18 And the woman with whom a man shall lie with emission of semen shall both bathe in water and be unclean until the evening.

she was purified from her uncleanness – some say this is 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 menstrual pollution, according to the law in Lev_15:19 And if a woman has a discharge, and her discharge in her flesh is blood, she shall be in her impurity seven days. And whoever touches her shall be unclean until the evening.

and he lay with her - This is recorded to show that the best of men are, when left to themselves are still subject to the sinful condition of man; how strong and prevalent corrupt nature is in regenerate persons, when grace is not in exercise. 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.

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:

sent and told David - 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; and the rage and jealousy of her husband when he should come to the knowledge of it, and the death which by the law required that both adulterer and adulteress should be put to death, Lev_20:10 And a man who commits adultery with a man's wife, who commits adultery with his neighbor's wife, the adulterer and the adulteress shall surely be put to death.

2Sa 11:6 And David sent to Joab, saying, Send me Uriah the Hittite. And Joab sent Uriah to David.

David sent to Joab - Who was with the army.

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. David was forced to stoop to falsehood and dissimulation in the vain hope of hiding his sin.

Uriah the Hittite - 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.

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.

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.

A mess of meat - The word denotes the honorable portion given by the host to his chief guest.

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

David said to Uriah, Go down to thy house — This sudden recall, the manner of the king, his frivolous questions, and his urgency for Uriah to sleep in his own house, possibly awakened suspicions of the cause of this procedure.

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.

Slept at the door - That is, in one of the apartments or niches in the court 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. Perhaps this arose solely from a high and honorable sense of military duty and propriety. It was by the providence of God, which directed him to act in this manner, that the sin of David and Bathsheba might be discovered.

with all the servants of his lord - The bodyguards, which were placed there to watch the palace in the night.

2Sa 11:10 And when they had told David, saying, Uriah went not down unto 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 informed him of this act of disobedience. Some might say this disobedience justifies the actions of David to sending him to his death, however it is clear from the full text that this is not why Uriah was sent to his death in battle.

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.

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

Uriah said unto David - As an apology for this conduct:

shall I then go into mine house – A sharp contrast to David. Uriah forgoes the lawful pleasures of the flesh while the army does battle with the enemies of God’s people, while David indulges his sin with the unlawful pleasures of the flesh.

2Sa 11:12 And David said to Uriah, Tarry here to day also, and to morrow I will let thee depart. So Uriah abode in Jerusalem that day, and the morrow.

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.

He made him drunk - 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. This was another sin of David's, done in order to make him forget his oath and vow

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.

David wrote a letter - This was the sum of treachery and villany. He made this man the carrier of letters which prescribed the mode in which he was to be murdered. David compounds his original sin of adultery with Bathsheba, with the murder of her husband.

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

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.

Observed the city - Where lay its greatest strength, and where it was best defended; or besieged it

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.

There fell some of the people - They, too were victims of David’s cruel artifice, which made David's sin the more heinous, that several lives were lost through the stratagem he devised to procure the death of Uriah.

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

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 - 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.

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

2Sa 11:21 Who smote Abimelech the son of 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.

the son of Jerubbesheth – Another name of 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?

a woman cast a millstone - which should have been a warning not to go too near the wall of an enemy; the history is recorded in Jdg_9:52-54 And Abimelech came to the tower and fought against it, and went hard to the door of the tower to burn it with fire. And a certain woman threw a piece of a millstone upon Abimelech's head and crushed his skull. Then he called hastily to the young man who was his armor-bearer, and said to him, Draw your sword and kill me, so that men may not say of me, A woman killed him! And his young man thrust him through, and he died.

thy servant Uriah the Hittite is dead also - 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.

2Sa 11:22 So the messenger went, and came and shewed David all that Joab had sent him for.

2Sa 11:23 And the messenger said unto David, Surely the men prevailed against us, and came out unto us into the field, and we were upon them even unto the entering of the gate.

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

2Sa 11:25 Then David said unto the messenger, 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.

The sword devoureth one as well as another - What abominable hypocrisy. He well knew that Uriah’s death was not random; he was by his own order thrust on the edge of the sword. 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.

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

She mourned for her husband - Bathsheba’s mourning, like that of Abigail 1Sa_25:39-42, was probably limited to the customary time of seven days. The ordinary mourning of the Israelites lasted seven days (Gen_50:10; 1Sa_31:13). The whole of her conduct indicates that she observed the form without feeling the power of sorrow.

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.

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

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 God. Sorely he sinned, and sorely did he suffer for it; he sowed one grain of sin, and reaped a long harvest of calamity and woe.

the thing that David had done displeased the Lord - it was not done in the eyes of men, being scarcely or very little known, yet was in the eyes of the Lord, which 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 eyes could not look upon with approbation 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.