Siege of Rabbah - David's great Sin - Death of Uriah - Taking of Rabbah - David's seeming Prosperity - God's Message through Nathan - David's Repentance - The Child of Bathsheba dies - Birth of Solomon. (2 SAMUEL 11, 12)

THERE is one marked peculiarity about the history of the most prominent Biblical personages, of which the humbling lesson should sink deep into our hearts. As we follow their onward and upward progress, they seem at times almost to pass beyond our reach, as if they had not been compassed with the same infirmities as we, and their life of faith were so far removed as scarcely to serve as an example to us. Such thoughts are terribly rebuked by the history of their sudden falls, which shed a lurid light on the night side of their character - showing us also, on the one hand, through what inward struggles they must have passed, and, on the other, how Divine grace alone had supported and given them the victory in their many untold contests. But more than that, we find this specially exhibited just as these heroes of faith attain, so to speak, the spiritual climax of their life, as if the more clearly to set it forth from the eminence which they had reached. Accordingly, the climax of their history often also marks the commencement of their decline. It was so in the case of Moses and of Aaron, in that of David,* and of Elijah. But there is one exception to this - or rather we should say, one history to which the opposite of this remark applies: that of our Blessed Lord and Savior. The climax in the history of His life among men was on the Mount of Transfiguration; and though what followed marks His descent into the valley of humiliation, even to the bitter end, yet the glory around Him only grew brighter and brighter to the Resurrection morning.

* It need scarcely be pointed out, how this truthful account of the sins of Biblical heroes evinces the authenticity and credibility of the Scriptural narratives. Far different are the legendary accounts which seek to palliate the sins of Biblical personages, or even to deny their guilt. Thus the Talmud (Shab., 55. 6) denies the adultery of David on the ground that every warrior had, before going to the field, to give his wife a divorce, so that Bathsheba was free. We should, however, add, that this view was controverted. In the Talmudic tractate Avodah Sarah (4. b, & 5. a) a very proper application is made of the sin of David, while that of Israel in making the golden calf is not only excused but actually given thanks for!

Once more spring-time had come, when the war against the Ammonites could be resumed. For hitherto only their auxiliaries had been crushed. The importance attached to the expedition may be judged from the circumstance that the ark of God now accompanied the army of Israel (2 Samuel 11:11). Again success attended David. His army, having in its advance laid waste every town, appeared before Rabbah, the strong capital of Ammon. Here was the last stand which the enemy could make - or, indeed, so far as man could judge, it was the last stand of David's last enemy. Henceforth all would be prosperity and triumph! It was in the intoxication of hitherto unbroken success, on the dangerous height of absolute and unquestioned power, that the giddiness seized David which brought him to his fall. It is needless to go over the sad, sickening details of his sin - how he was literally "drawn away of his lust, and enticed;" and how when lust had conceived it brought forth sin - and then sin, when it was finished, brought forth death (James 1:14, 15). The heart sinks as we watch his rapid downward course - the sin, the attempt to conceal it by enticing Uriah, whose suspicions appear to have been aroused, and then, when all else had failed, the dispatch of the murderous missive by Uriah's own hands, followed by the contest, with its foreseen if not intended consequences, in which Uriah, one of David's heroes and captains, who never turned his back to the foe (2 Samuel 23:39), fell a victim to treachery and lust.

It was all past. "The wife of Uriah" - as the text significantly calls Bathsheba, as if the murdered man were still alive, since his blood cried for vengeance to the Lord - had completed her seven days' hypocritical "mourning," and David had taken her to his house. And no worse had come of it. Her husband had simply fallen in battle; while the wife's shame and the king's sin were concealed in the harem. Everything else was prosperous. As the siege of Rabbah can scarcely have lasted a whole year, we assume that also to have been past. The undertaking had not been without serious difficulty. It had been comparatively easy to penetrate through the narrow gorge, and, following the "fish-stocked stream, with shells studding every stone and pebble," which made "Rabbah most truly 'a city of waters,'" to reach "the turfed plain," "completely shut in by low hills on every side," in which "the royal city" stood. This Joab took. But there still remained "the city itself," or rather the citadel, perched in front of Rabbah on "a round, steep, flat-topped mamelon," past which the stream flowed rapidly "through a valley contracted at once to a width of five hundred paces." As if to complete its natural defenses, on its other side were valleys, gullies, and ravines, which almost isolated the citadel.*

* Our description is taken from Canon Tristram's Land of Israel, pp. 549, 559.

But these forts could not hold out after the lower city was taken. Only it was a feat of arms in those days - and Joab, unwilling to take from the king the credit of its capture, sent for David, who in due time reduced it. The spoil was immense - among it the royal crown of Ammon, weighing no less than a talent of gold,* and encrusted with precious stones, which David took to himself.

* Keil and other commentators are disposed to regard this weight as approximative, as the crown would, in their opinion, have been too heavy to wear. But the text does not imply that it was habitually worn, nor was its weight really so excessive. Comp. Erdmann, die Bucher Samuelis, p. 442, col. b. The question is very fully discussed in the Talmud (Av. S. 44. a). Among the strange explanations offered - such as that there was a magnet to draw up the crown; that it was worn over the phylactery, etc. - the only one worth mention is, that its gems made up its value to a talent of gold.

The punishment meted out to those who had resisted was of the most cruel, we had almost said, un-Israelitish character, not justified even by the terrible war which the Ammonites had raised, nor by the cruelties which they seem to have practiced against helpless Israelitish mothers (Amos 1:13), and savoring more of the ferocity of Joab than of the bearing of David - at least before his conscience had been hardened by his terrible sin. And so David returned triumphant to his royal city!

A year had passed since David's terrible fall. The child of his sin had been born. And all this time God was silent! Yet like a dark cloud on a summer's day hung this Divine sentence over him: "But the thing that David had done was evil in the eyes of Jehovah" (2 Samuel 11:27). Soon it would burst in a storm of judgment. A most solemn lesson this to us concerning God's record of our deeds, and His silence all the while. Yet, blessed be God, if judgment come on earth - if we be judged here, that we may "not be condemned with the world!" (1 Corinthians 11:32). And all this time was David's conscience quiet? To take the lowest view of it, he could not be ignorant that the law of God pronounced sentence of death on the adulterer and adulteress (Leviticus 20:10). Nor could he deceive himself in regard to the treacherous, foul murder of Uriah. But there was far more than this. The man whom God had so exalted, who had had such fellowship with Him, had sunk so low; he who was to restore piety in Israel had given such occasion to the enemy to blaspheme; the man who, when his own life was in danger, would not put forth his hand to rid himself of his enemy, had sent into pitiless death his own faithful soldier, to cover his guilt and to gratify his lust! Was it possible to sink from loftier height or into lower depth? His conscience could not be, and it was not silent. What untold agonies he suffered while he covered up his sin, he himself has told us in the thirty-second Psalm. In general, we have in this respect also in the Psalter a faithful record for the guidance of repentants in all ages - to preserve them from despair, to lead them to true repentance, and to bring them at last into the sunlight of forgiveness and peace.

Throughout one element appears very prominently, and is itself an indication of "godly sorrow." Besides his own guilt the repentant also feels most keenly the dishonor which he has brought on God's name, and the consequent triumph of God's enemies. Placing these Psalms, so to speak, in the chronological order of David's experience, we would arrange them as follows: Psalm 38, 6, 51, and 32 * - when at last it is felt that all "transgression is forgiven," all "sin covered."

* Comp. Delitzsch Commentar u. d. Psalter, Vol. 1 pp. 44, 45, 297. For reasons which, I hope, will approve themselves on careful comparison of these Psalms, I have somewhat altered the arrangement proposed by Delitzsch.

It was in these circumstances that Nathan the prophet by Divine commission presented himself to David. A parabolic story, simple, taken from every-day life, and which could awaken no suspicion of his ulterior meaning, served as introduction. Appealed to on the score of right and generosity, the king gave swift sentence. Alas, he had only judged himself, and that in a cause which contrasted most favorably with his own guilt. How the prophet's brief, sharp rejoinder: "Thou art the man" must have struck to his heart! There was no disguise now; no attempt at excuse or palliation. Stroke by stroke came down the hammer - each blow harder and more crushing than the other. What God had done for David; how David had acted towards Uriah and towards his wife - and how God would avenge what really was a despising of Himself: such was the burden of Nathan's brief- worded message. Had David slain Uriah with the sword of the Ammonites? Never, so long as he lived, would the sword depart from the house of David. Had he in secret possessed himself adulterously of Uriah's wife? Similar and far sorer evil would be brought upon him, and that not secretly but publicly. And we know how the one sentence came true from the murder of Amnon (2 Samuel 13:29) to the slaughter of Absalom (18:14), and even the execution of Adonijah after David's death (1 Kings 2:24, 25); and also how terribly the other prediction was fulfilled through the guilt of his own son (2 Samuel 16:21, 22).

The king had listened in silence, like one staggering and stunned under the blows that fell. But it was not sorrow unto death. Long before his own heart had told him all his sin. And now that the Divine messenger had broken through what had hitherto covered his feelings, the words of repentance sprang to his long-parched lips, as under the rod of Moses the water from the riven rock in the thirsty wilderness. They were not many words which he spoke, and in this also lies evidence of their depth and genuineness (comp. Luke 18:13) - but in them he owned two realities: sin and God. But to own them in their true meaning: sin as against God, and God as the Holy One, and yet God as merciful and gracious - was to have returned to the way of peace. Lower than this penitence could not descend; higher than this faith could not rise. And God was Jehovah - and David's sin was put away.

Brief as this account reads, we are not to imagine that all this passed, and passed away, in the short space of time it takes to tell it. Again we say: in this respect also let the record be searched of the repentantial Psalms, that Old Testament comment, as it were, on the three days' and three nights' conflict, outlined in Romans 7:5-25, the history of which is marked out by the words "blasphemer,"persecutor,"injurious," and "exceeding abundant grace" (1 Timothy 1:13-16). For, faith is indeed an act, and immediate; and pardon also is an act, immediate and complete; but only the soul that has passed through it knows the terrible reality of a personal sense of sin, or the wondrous surprise of the sunrise of grace.