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CHAPTER XI

David sends Joab against the Ammonites, who besieges the city of Rabbah, 1. He sees Bath-sheba, the wife of Uriah, bathing; is enamoured of her; sends for and takes her to his bed, 24. She conceives, and informs David, 5. David sends to Joab, and orders him to send to him Uriah, 6. He arrives; and David having inquired the state of the army, dismisses him, desiring him to go to his own house, 7, 8. Uriah sleeps at the door of the king's house, 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, 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, 12-15. He does so; and Uriah falls, 16, 17. Joab communicates this news in an artful message to David, 18-25. David sends for Bath-sheba and takes her to wife, and she bears him a son, 26, 27.

NOTES ON CHAP. XI

Verse 1. "When kings go forth" - This was about a year after the war with the Syrians spoken of before, and about the spring of the year, as the most proper season for military operations. Calmet thinks they made two campaigns, one in autumn and the other in spring; the winter being in many respects inconvenient, and the summer too hot.

Verse 2. "In an evening-tide-David arose" - He had been reposing on the roof of his house, to enjoy the breeze, as the noonday was too hot for the performance of business. This is still a constant custom on the flat-roofed houses in the East.

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

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

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

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

Verse 5. "And the woman conceived" - A proof of the observation on ver. 4; as that is the time in which women are most apt to conceive.

Verse 8. "Go down to thy house, and wash thy feet." - Uriah had come off a journey, and needed this refreshment; but David's design was that he should go and lie with his wife, that the child now conceived should pass for his, the honour of Bath- sheba be screened, and his own crime concealed.

At this time he had no design of the murder of Uriah, nor of taking Bath-sheba to wife.

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

Verse 9. "Slept at the door" - That is, in one of the apartments or niches in the court of the king's house. But in Bengal servants and others generally sleep on the verandahs or porches in face of their master's house.

Verse 10. "Camest thou not from thy journey?" - It is not thy duty to keep watch or guard; thou art come from a journey, and needest rest and refreshment.

Verse 11. "The ark, and Israel-abide in tents" - It appears therefore that they had taken the ark with them to battle.

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

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

Verse 14. "David wrote a letter" - This was the sum of treachery and villany.

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

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

Verse 17. "Uriah the Hitite died also." - He was led to the attack of a place defended by valiant men; and in the heat of the assault, Joab and his men retired from this brave soldier, who cheerfully gave up his life for his king and his country.

Verse 20. "If-the king's wrath arise" - It is likely that Joab had by some indiscretion suffered loss about this time;; and he contrived to get rid of the odium by connecting the transaction with the death of Uriah, which he knew would be so pleasing to the king.

Verse 25. "The sword devoureth one as well as another" - What abominable hypocrisy was here! He well knew that Uriah's death was no chance-medley; he was by his own order thrust on the edge of the sword.

Verse 26. "She mourned for her husband." - The whole of her conduct indicates that she observed the form without feeling the power of sorrow.

She lost a captain and got a king for her spouse; this must have been deep affliction indeed: and therefore:- - Lachrymas non sponte cadentes Effudit; gemitusque expressit pectore laeto.

"She shed reluctant tears, and forced out groans from a joyful heart."

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

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

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

ON a review of the whole, I hesitate not to say that the preceding chapter is an illustrious proof of the truth of the sacred writings. Who that intended to deceive, by trumping up a religion which he designed to father on the purity of God, would have inserted such an account of one of its most zealous advocates, and once its brightest ornament? God alone, whose character is impartiality, has done it, to show that his religion, librata ponderibus suis, will ever stand independently of the conduct of its professors. Drs. Delaney, Chandler, and others, have taken great pains to excuse and varnish this conduct of David; and while I admire their ingenuity, I abhor the tendency of their doctrine, being fully convinced that he who writes on this subject should write like the inspired penman, who tells the TRuth, the WHOLE T RUTH, and NOTHING BUT THE T RUTH.

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

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

Id commune malum; semel insanivimus omnes; Aut sumus, aut fuimus, aut possumus, omne quod hic est.