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Expositor's Bible Commentary 2 Samuel 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. CHAPTER XIV. DAVID AND URIAH. 2 Samuel 11:1-27 . HOW ardently would most, if not all readers, of the life of David have wished that it had ended before this chapter! Its golden era has passed away, and what remains is little else than a chequered tale of crime and punishment. On former occasions, under the influence of strong and long-continued temptations, we have seen his faith give way and a spirit of dissimulation appear; but these were like spots on the sun, not greatly obscuring his general radiance. What we now encounter is not like a spot, but a horrid eclipse; it is not like a mere swelling of the face, but a bloated tumour that distorts the countenance and drains the body of its life-blood. To human wisdom it would have seemed far better had David's life ended now, so that no cause might have been given for the everlasting current of jeer and joke with which his fall has supplied the infidel. Often, when a great and good man is cut off in the midst of his days and of his usefulness, we are disposed to question the wisdom of the dispensation; but when we find ourselves disposed to wonder whether this might not have been better in the case of David, we may surely acquiesce in the ways of God. If the composition of the Bible had been in human hands it would never have contained such a chapter as this. There is something quite remarkable in the fearless way in which it unveils the guilt of David; it is set forth in its nakedness, without the slightest attempt either to palliate or to excuse it; and the only statement in the whole record designed to characterize it is the quiet but terrible words with which the chapter ends - "But the thing that David had done displeased the Lord." In the fearless march of providence we see many a proof of the courage of God. It is God alone that could have the fortitude to place in the Holy Book this foul story of sin and shame. He only could deliberately encounter the scorn which it has drawn down from every generation of ungodly men, the only wise God, who sees the end from the beginning, who can rise high above all the fears and objections of short-sighted men, and who can quiet every feeling of uneasiness on the part of His children with the sublime words, "Be still, and know that I am God." The truth is, that though David's reputation would have been brighter had he died at this point of his career, the moral of his life, so to speak, would have been less complete. There was evidently a sensual element in his nature, as there is in so many men of warm, emotional temperament; and he does not appear to have been alive to the danger involved in it. It led him the more readily to avail himself of the toleration of polygamy, and to increase from time to time the number of his wives. Thus provision was made for the gratification of a disorderly lust, which, if he had lived like Abraham or Isaac, would have been kept back from all lawless excesses. And when evil desire has large scope for its exercise, instead of being satisfied it becomes more greedy and more lawless. Now, this painful chapter of David's history is designed to show us what the final effect of this was in his case - what came ultimately of this habit of pampering the lust of the flesh. And verily, if any have ever been inclined to envy David's liberty, and think it hard that such a law of restraint binds them while he was permitted to do as he pleased, let them study in the latter part of his history the effects of this unhallowed indulgence; let them see his home robbed of its peace and joy, his heart lacerated by the misconduct of his children, his throne seized by his son, while he has to fly from his own Jerusalem; let them see him obliged to take the field against Absalom, and hear the air rent by his cries of anguish when Absalom is slain; let them think how even his deathbed was disturbed by the noise of revolt, and how legacies of blood had to be bequeathed to his successor almost with his dying breath, - and surely it will be seen that the license which bore such wretched fruits is not to be envied, and that, after all, the way even of royal transgressors is hard. But a fall so violent as that of David does not occur all at once. It is generally preceded by a period of spiritual declension, and in all likelihood there was such an experience on his part. Nor is it very difficult to find the cause. For many years back David had enjoyed a most remarkable run of prosperity. His army had been victorious in every encounter; his power was recognized by many neighbouring states; immense riches flowed from every quarter to his capital; it seemed as if nothing could go wrong with him. When everything prospers to a man's hand, it is a short step to the conclusion that he can do nothing wrong. How many great men in the world have been spoiled by success, and by unlimited, or even very great power! In how many hearts has the fallacy obtained a footing, that ordinary laws were not made for them, and that they did not need to regard them I David was no exception; he came to think of his will as the great directing force within his kingdom, the earthly consideration that should regulate all. Then there was the absence of that very powerful stimulus, the pressure of distress around him, which had driven him formerly so close to God. His enemies had been defeated in every quarter, with the single exception of the Ammonites, a foe that could give him no anxiety; and he ceased to have a vivid sense of his reliance on God as his Shield. The pressure of trouble and anxiety that had made his prayers so earnest was now removed, and probably he had become somewhat remiss and formal in prayer. We little know how much influence our surroundings have on our spiritual life till some great change takes place in them; and then, perhaps, we come to see that the atmosphere of trial and difficulty which oppressed us so greatly was really the occasion to us of our highest strength and our greatest blessings. And further, there was the fact that David was idle, at least without active occupation. Though it was the time for kings to go forth to battle, and though his presence with his army at Rabbah would have been a great help and encouragement to his soldiers, he was not there. He seems to have thought it not worth his while. Now that the Syrians had been defeated, there could be no difficulty with the Ammonites. At evening- tide he arose from off his bed and walked on the roof of his house. He was in that idle, listless mood in which one is most readily attracted by temptation, and in which the lust of the flesh has its greatest power. And, as it has been remarked, "oft the sight of means to do ill makes ill deeds done." If any scruples arose in his conscience they were not regarded. To brush aside objections to anything on which he had set his heart was a process to which, in his great undertakings, he had been well accustomed; unhappily, he applies this rule when it is not applicable, and with the whole force of his nature rushes into temptation. Never was there a case which showed more emphatically the dreadful chain of guilt to which a first act, apparently insignificant, may give rise. His first sin was allowing himself to be arrested to sinful intents by the beauty of Bathsheba. Had he, like Job, made a covenant with his eyes; had he resolved that when the idea of sin sought entrance into the imagination it should be sternly refused admission; had he, in a word, nipped the temptation in the bud, he would have been saved a world of agony and sin. But instead of repelling the idea he cherishes it. He makes inquiry concerning the woman. He brings her to his house. He uses his royal position and influence to break down the objections which she would have raised. He forgets what is due to the faithful soldier, who, employed in his service, is unable to guard the purity of his home. He forgets the solemn testimony of the law, which denounces death to both parties as the penalty of the sin. This is the first act of the tragedy. Then follow his vain endeavours to conceal his crime, frustrated by the high self-control of Uriah. Yes, though David gets him intoxicated he cannot make a tool of him. Strange that this Hittite, this member of one of the seven nations of Canaan, whose inheritance was not a blessing but a curse, shows himself a paragon in that self-command, the utter absence of which, in the favoured king of Israel, has plunged him so deeply in the mire. Thus ends the second act of the tragedy. But the next is far the most awful. Uriah must be got rid of, not, however, openly, but by a cunning stratagem that shall make it seem as if his death were the result of the ordinary fortune of war. And to compass this David must take Joab into his confidence. To Joab, therefore, he writes a letter, indicating what is to be done to get rid of Uriah. Could David have descended to a lower depth? It was bad enough to compass the death of Uriah; it was mean enough to make him the bearer of the letter that gave directions for his death; but surely the climax of meanness and guilt was the writing of that letter. Do you remember, David, how shocked you were when Joab slew Abner? Do you remember your consternation at the thought that you might be held to approve of the murder? Do you remember how often you have wished that Joab were not so rough a man, that he had more gentleness, more piety, more concern for blood-shedding? And here are you making this Joab your confidant in sin, and your partner in murder, justifying all the wild work his sword has ever done, and causing him to believe that, in spite of all his holy pretensions David is just such a man as himself. Surely it was a horrible sin - aggravated, too, in many ways. It was committed by the head of the nation, who was bound not only to discountenance sin in every form, but especially to protect the families and preserve the rights of the brave men who were exposing their lives in his service. And that head of the nation had been signally favoured by God, and had been exalted in room of one whose selfishness and godlessness had caused him to be deposed from his dignity. Then there was the profession made by David of zeal for God's service and His law, his great enthusiasm in bringing up the ark to Jerusalem, his desire to build a temple, the character he had gained as a writer of sacred songs, and indeed as the great champion of religion in the nation. Further, there was the mature age at which he had now arrived, a period of life at which sobriety in the indulgence of the appetites is so justly and reasonably expected. And finally, there was the excellent character and the faithful services of Uriah, entitling him to the high rewards of his sovereign, rather than the cruel fate which David measured out to him - his home rifled and his life taken away. How then, it may be asked, can the conduct of David be accounted for? The answer is simple enough - on the ground of original sin. Like the rest of us, he was born with proclivities to evil - to irregular desires craving unlawful indulgence. When divine grace takes possession of the heart it does not annihilate sinful tendencies, but overcomes them. It brings considerations to bear on the understanding, the conscience, and the heart, that incline and enable one to resist the solicitations of evil, and to yield one's self to the law of God. It turns this into a habit of the life. It gives one a sense of great peace and happiness in resisting the motions of sin, and doing the will of God. It makes it the deliberate purpose and desire of one's heart to be holy; it inspires one with the prayer, "Oh that my ways were directed to keep Thy statutes! Then shall I not be ashamed, when I have respect unto all Thy commandments." But, meanwhile, the cravings of the old nature are not wholly destroyed. "The flesh lusteth against the spirit, and the spirit lusteth against the flesh." It is as if two armies were in collision. The Christian who naturally has a tendency to sensuality may feel the craving for sinful gratification even when the general bent of his nature is in favour of full compliance with the will of God. In some natures, especially strong natures, both the old man and the new possess unusual vehemence; the rebellious energizing of the old are held in check by the still more resolute vigour of the new; but if it so happen that the opposition of the new man to the old is relaxed or abated, then the outbreak of corruption will probably be on a fearful scale. Thus it was in David's nature. The sensual craving, the law of sin in his members, was strong; but the law of grace, inclining him to give himself up to the will of God, was stronger, and usually kept him right. There was an extraordinary activity and energy of character about him; he never did things slowly, tremblingly, timidly; the wellsprings of life were full, and gushed out in copious currents; in whatever direction they might flow, they were sure to flow with power. But at this time the energy of the new nature was suffering a sad abatement; the considerations that should have led him to conform to God's law had lost much of their usual power. Fellowship with the Fountain of life was interrupted; the old nature found itself free from its habitual restraint, and its stream came out with the vehemence of a liberated torrent. It would be quite unfair to judge David on this occasion as if he had been one of those feeble creatures who, as they seldom rise to the heights of excellence, seldom sink to the depths of daring sin. We make these remarks simply to account for a fact, and by no means to excuse a crime. Men are liable to ask, when they read of such sins done by good men, were they really good men? Can that be genuine goodness which leaves a man liable to do such deeds of wickedness? If so, wherein are your so-called good men better than other men? We reply, They are better than other men in this, - and David was better than other men in this, - that the deepest and most deliberate desire of their hearts is to do as God requires, and to be holy as God is holy. This is their habitual aim and desire; and in this they are in the main successful. If this be not one's habitual aim, and if in this he do not habitually succeed, he can have no real claim to be counted a good man. Such is the doctrine of the Apostle in the seventh chapter of the Romans. Anyone who reads that chapter in connection with the narrative of David's fall can have little doubt that it is the experience of the new man that the Apostle is describing. The habitual attitude of the heart is given in the striking words, "I delight in the law of God after the inward man." I see how good God's law is; how excellent is the stringent restraint it lays on all that is loose and irregular, how beautiful the life which is cast in its mould. But for all that, I feel in me the motions of desire for unlawful gratifications, I feel a craving for the pleasures of sin. "I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members." But how does the Apostle treat this feeling? Does he say, "I am a human creature, and, having these desires, I may and I must gratify them"? Far from it I He deplores the fact, and he cries for deliverance. "wretched man that I am, who shall deliver me from the body of this death?" And his only hope of deliverance is in Him whom he calls his Saviour. "I thank God through Jesus Christ our Lord." In the case of David, the law of sin in his members prevailed for the time over the new law, the law of his mind, and it plunged him into a state which might well have led him too to say, "O wretched man that I am! who shall deliver me?" And now we begin to understand why this supremely horrible transaction should be given in the Bible, and given at such length. It bears the character of a beacon, warning the mariner against some of the most deceitful and perilous rocks that are to be found in all the sea of life. First of all, it shows the danger of interrupting, however briefly, the duty of watching and praying, lest you enter into temptation. It is at your peril to discontinue earnest daily communion with God, especially when the evils are removed that first drove you to seek His aid. An hour's sleep may leave Samson at the mercy of Delilah, and when he awakes his strength is gone. Further, it affords a sad proof of the danger of dallying with sin even in thought. Admit sin within the precincts of the imagination, and there is the utmost danger of its ultimately mastering the soul. The outposts of the spiritual garrison should be so placed as to protect even the thoughts, and the moment the enemy is discovered there the alarm should be given and the fight begun. It is a serious moment when the young man admits a polluted thought to his heart, and pursues it even in reverie. The door is opened to a dangerous brood. And everything that excites sensual feeling, be it songs, jests, pictures, books of a lascivious character, all tends to enslave and pollute the soul, till at length it is saturated with impurity, and cannot escape the wretched thraldom. And further, this narrative shows us what moral havoc and ruin may be wrought by the toleration and gratification of a single sinful desire. You may contend vigorously against ninety-and-nine forms of sin, but if you yield to the hundredth the consequences will be deadly. You may fling away a whole box of matches, but if you retain one it is quite sufficient to set fire to your house. A single soldier finding his way into a garrison may open the gates to the whole besieging army. One sin leads on to another and another, especially if the first be a sin which it is desirable to conceal. Falsehood and cunning, and even treachery, are employed to promote concealment; unprincipled accomplices are called in; the failure of one contrivance leads to other contrivances more sinful and more desperate. If there is a being on earth more to be pitied than another it is the man who has got into this labyrinth. What a contrast his perplexed feverish agitation to the calm peace of the straightforward Christian! "He that walketh uprightly walketh surely; but he that perverteth his way shall be known." Never let anyone read this chapter of 2 Samuel without paying the profoundest regard to its closing words - "But the thing that David had done displeased the Lord." In that "but" lies a whole world of meaning. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.

The year was expired. 2 Samuel 11:1 The end of the old year: a help to begin the new one T. E. Thoresby. I. THE END OF THE YEAR PRESENTS A FIT OPPORTUNITY TO ENQUIRE HOW WE REGARD THE DIVINE GOVERNMENT. God governs the world according to natural and moral laws, through the medium of the Gospel, and by the arrangements of His providence. Let us try ourselves in relation to each. 1. Natural law, as seen in the works of His hands. That is not religion, but fanaticism, which pours contempt on these works. Every man should seek them out, and find pleasure in them. His eternal power and Godhead are declared thereby. The whole year, by night and by day, has been teaching you; "day unto day uttereth speech, and night unto night showeth knowledge." If you have been an attentive student of these great works, you have bowed with lowlier reverence at His footstool, confessing, "In wisdom hast Thou made them all." If you have not, then go and learn with the little child. 2. Moral law. There was a law given from Sinai which has since been repealed; but that which substantially is understood by the moral law never has been, and never can be, abrogated. It is the law of this and all other worlds — the law for angels and men — the law of love. "Thou shalt love the Lord thy God with all thine heart, and soul, and strength; and thy neighbour as thyself." 3. The Gospel. First, the Gospel is free. You need nothing to qualify you to receive its blessings; you may receive them freely, as you are. "All things are ready." The second thing is, the Gospel is full. You need nothing else. "My God shall supply all your need out of His riches in glory by Christ Jesus." 4. God governs the world by the arrangements of His providence. These try and determine the temper of our mind very decidedly. 5. But there are other arrangements of God's providence which surround us as individuals, and which try us more accurately. II. THE END OF THE YEAR SUGGESTS, THE IMPORTANCE OF TRYING OUR MORAL CONDITION. 1. If we are going to heaven, we are nearer there than ever; and this night reminds us how very soon we shall pass the portals of glory. Are we better prepared than at the commencement of the sear for the employment of heaven? 2. Has the experience of the year taught us our weakness and worthlessness, and. humbled us to repentance? "Wherefore I abhor myself, and repent." "Unprofitable servants!" 3. Are we distinctly conscious of pardon for the past? 4. Are we sure there is within us a disposition opposed to all sin? Can we say with the holy Mr. Corbett, "Upon the best judgment that I can make of the nature of sin, and the frame of my own heart, and course of life, I know no sin lying upon me which doth not consist with habitual repentance, and with the hatred of sin, and with an unfeigned consent that God should be my Saviour and Sanctifier, and with the loving of God above all." 5. Has the year left us earnestly and sinerely desiring the accomplishment of all good in us and by us? III. THE END OF THE YEAR SUGGESTS THE PROPRIETY OF EXAMINING AND REVISING OUR PLANS FOR THE EMPLOYMENT OF OUR TIME. 1. As to our devotional habits. 2. As to our walking with God. 3. As to our work. Are all our talents employed for God? "Occupy till I come." "The time is short." Whatsoever thy hand findeth to do — do it." 4. As to our amusements. "Use no recreation or delight of sense, but thou canst at that very time desire of God, that it may be sanctified to spiritual ends." IV. AND LASTLY, THE END OF THE YEAR REMINDS US OF THE "END OF ALL THINGS," AND BIDS US PREPARE FOR IT. 1. Look forward to death. 2. Anticipate the coming of the Lord and the future judgment. ( T. E. Thoresby. ) The flight of time Quiver. When Michael Faraday, the celebrated man of science, was a poor apprentice, he used every spare moment for making experiments. In a letter to a boy friend, after telling one of these experiments, he added: "Time is all I require. Oh, that I could purchase at a cheap rate some of our modern gents' spare hours — nay, days! I think it would be a-good bargain, both for them and for me." The youth had learned the first secret of success — not to waste time; not to throw it away on useless persons or useless pursuits. The frivolous think of nothing but pastimes and modes of "killing time;" but a day will come to even the most frivolous when they will value time as much as our own impetuous Queen Elizabeth did when she exclaimed on her death-bed, "My kingdom for a moment." ( Quiver. ) The time when kings go forth to battle. A summons to battle There seems to have been in the olden times, among the petty sovereigns of the East, regular seasons for warfare; perhaps they marched forth in the spring, when the grass would afford food for their horses, or possibly in the autumn, when the troops could forage upon the standing crops. These sovereigns of small territories were little better than the captains of hordes of robbers, and their revenues were rather derived from plunder than from legitimate taxation. We may thank God that we live in a happier era, for the miseries of nations were then beyond imagination. Desolating as war now is, its evils are comparatively little compared with those days of perpetual plunder. But I am not about to talk of kings. I must transfer the text to some other and more practical use. There is a time in our hearts when the inner warfare rages with unusual violence. At certain seasons our corruptions break forth with extreme violence; and if for awhile they appear to have formed a truce with us, or to have lost their power, we suddenly find them full of vigour, fierce, and terrible; and hard will be the struggle for us, by prayer and holy watchfulness, to keep ourselves from becoming slaves to our inward enemies. I thought of using the text in reference to Christian activities. There are times when Christians, all of whom are kings unto God, should go forth to battle in a special sense. I. THE TIME FOR THE KINGS TO GO FORTH TO BATTLE IS COME. The special time for Christian activities is just now. In some senses nay, in the highest sense, believers ought to be always active. There should never be an idle day, or a wasted hour, or even a barren moment to a servant of God. 1. The time for kings to go forth to battle will be always when the king's troops are fit for battle; I mean, the time for spiritual work is when the worker is especially fit for it. 2. Another season of especial work should be, when discerning Christian men feel the motions of the Spirit of God calling them to unusual service. "When thou hearest the sound of a going in the tops of the mulberry trees, then thou shalt bestir thyself," said God to David, and then David did bestir himself, and the Philistines were smitten. Do you not, some of you, hear the sound of the going in the tops of the mulberry trees? 3. One other mark of the time for kings to go forth to battle is surely when the Lord Himself works. The presence of good men with us is encouraging, but oh, the presence of the God of good men should much more stimulate us. Mahomet in one of his first famous battles, stimulated his soldiers to the fight by declaring that he could hear the neighing of the horses of the angels as they rode to the conflict to win the victory for the faithful. We speak not so, but surely the horses of fire and the chariots of fire are round about the faithful servant of God, and faith's discerning eye can see the God of providence moving heaven and earth to help his church, if his church will but arise from the dust and put on her beautiful garments, and resolve to conquer in her Master's name. II. Since the time for battle has come, IT BEHOVES EVERY SOLDIER NOW TO GO TO THE WARS. 1. All believers belong to Christ. You are His bond servants, you bear in your bodies His brand, the marks of the Lord Christ, for "ye are not your own, ye are bought with a price," 2. I will add, all of you believers love Christ. Your belonging to Him has wrought in you a true affection for Him. 3. Moreover, let me remind you that there is strength promised for each of you. "As thy days, so shall thy strength be." Shall I say that there is work for all of us to do which lies very close to hand? The preacher will never be without his. God will take care to furnish all His servants with sufficiency of work. I remember to have read in Cotton Mather's book upon plans of usefulness, that he remarks that sometimes at the expense of a shilling, under God's blessing, a soul has been converted. Such books as Alleyne's "Alarm," Baxter's "Call to the Unconverted," and Doddridge's "Rise and Progress," have wrought wonders in years gone by; and at this hour you may have for a penny or less, truths so set forth as to ensure the reader's attention. Mr. Cecil says he had to be very grateful to God for his mother, not so much because she pressed him to read good books, as that she took care to put good books where he was likely to take them up. III. THERE ARE GREAT MOTIVES TO EXCITE US TO FIGHT EARNESTLY FOR CHRIST. The motives gather round five points. 1. The first is our King. 2. Remember next the banner under which we fight — the banner of the truth, of the atoning blood. 3. Remember, next, another word — the captives whom it is your hope by the Holy Spirit's power to redeem from the slavery of sin. How our soldiers of the Indian mutiny advanced like lions against the mutineers when they remembered Cawnpore and all the cruelties to which their brethren had been exposed! How unweariedly they marched, how sternly they fought when they were within sight of the foe! After this sort should we fight with those who have enslaved and injured our brethren. 4. Remember, again, and this word ought to stimulate us to fight well, the enemy, the black and cruel enemy. 5. Yet one more encouragement, and that is our reward. "They that turn many to righteousness shall shine as the stars for ever and ever." IV. THE HIGHEST ENCOURAGEMENTS READILY PRESENT THEMSELVES TO INDUCE YOU TO JOIN THE WARRING ARMIES. 1. It is quite certain that God has an elect people still upon the earth; then see ye not that it is hopeful work to find out these elect ones by the preaching of the word? 2. Remember, also, that God has never failed a true worker yet. 3. Remember, too, that if you did not see any souls converted, yet God would he glorified by your exaltation of Christ, and your talking of Christ, and your earnest prayers and tears for the good of others. IV. THE SOLEMN DANGER OF INACTION. ( C. H. Spurgeon . ) Glad response to the battle call Even the most disagreeable duty, if done in love, may be a means of blessing. When we come really to believe this great truth we shall seek for no other reward for our service than Christ's glad presence at the goal. We shall go to every task with eager joy, because Christ will await us in it. We shall grow to be like that English soldier in India. The doctor was inspecting the troops to see who were fit to join in the attack of Delhi, and passed by this youth, who looked sick. "Don't say I am unfit for duty," exclaimed the young hero; "it's only a touch of fever, and the sound of the bugle will make me well." Such is the ardour with which we Christians should leap forward at Christ's summons. The Divine presence an incentive "As soldiers fight best in their general's presence, and scholars ply their books most attentively when under their master's eye, so, by living always in the sight of God, we are the more studious to please him. The oftener we consider the Lord, the more we see that no service can be holy enough or good enough for such a God as He is." This needs no comment, but it needs to be realised. See, soldier of the cross, the eye of the Captain of our salvation is fixed upon thee! Jesus cries,, "I know thy works." Will not this incite thee to valorous deeds, and make heroes of them? If not, what will? ( C. H. Spurgeon . ) And it came to pass in an eventide. 2 Samuel 11:2-24 The fall and punishment of David illustrated J. Venn, M. A. I. THE CIRCUMSTANCES OF DAVID PREVIOUS TO HIS FALL. For several years he had been in a state of great trouble: But it was not in this state of trial and affliction that he offended. During this period we see him exercising, in a remarkable degree, the faith, the resignation, the humility, the patience, the meekness of the servant of God. But now God had brought his troubles to a close. For some years he had been the most powerful monarch in that quarter of the world. These were his circumstances when he fell. II. CONSIDER THE PECULIAR TEMPTATION WHICH IS SUFFERED TO PRESENT ITSELF TO DAVID, AND THE WAY IN WHICH HE ENCOUNTERED IT. The temptation arose, a temptation sudden and great. He gives way to the seduction. He calmly descends from his palace with a determination to bring the evil of his heart into act, and to perpetrate the crime which the tempter had suggested to him. This we may conceive to have been the turning point in David's career. Oh! had David paused but for one moment; had he retired a while to deliberate upon his Conduct; had he put up one prayer for Divine help; had he passed on even to the duties of his kingly office so as to divert his thoughts into a different channel; the snare might have been broken, and he have escaped. But, alas! David is left a melancholy monument of what the best man may become when he forsakes his God, and when his God, in consequence, abandons him. III. THE STATE OF DAVID AFTER HIS FIRST SIN, AND HIS PROGRESS TO NEW OFFENCES. What must David have felt after the perpetration of the first crime? Immediately the sense of the Divine presence, the inspiring hope of Divine favour and eternal glory, would withdraw from him. The consequences of his crime were becoming visible, and the once noble and generous David now resorts to low artifices to conceal his guilt. He sends for the injured husband. He treats him with a subtlety unworthy both of himself and of his loyal subject, endeavouring to impose upon him a spurious offspring. When deceit, however, would not prevail on Uriah, a fresh crime must compel him. Crime leads on to crime. David, therefore, urged by a dread of detection, determines to add murder to adultery. IV. THE CRIMINAL SCHEMES OF DAVID HAD NOW TAKEN EFFECT, and Uriah could no more disturb the bed of his seducer and murderer. But when there remained no obstacle to enjoyment, the Divine Hand suddenly arrested him in his guilty career. God sent Nathan the Prophet to convince him in his guilt. V. THE DREADFUL CONSEQUENCE OF THIS TRANSGRESSION. Where God forgives, He does not always wholly spare. He may so pardon the sin as not to inflict upon the sinner eternal condemnation, and yet punish him severely. And such was the case of David. Besides the wound his soul had sustained, and which, perhaps, might never afterwards be entirely healed, we find the remainder of David's life harassed by perpetual sorrows. 1. It may teach us to guard against declension in grace, and watch against temptation. If temptation is urgent flee from it and think of the fall of David. 2. Charity and tenderness in judging of those who fall. Call them not, as the world are too apt to call them, hypocrites. David was no hypocrite — but David fell. 3. Finally, let us beware of employing the fall of David as a plea for sin, and of presuming that such a restoration as his to favour and holiness will be granted to ourselves. Before we can build upon the hope of a restoration such as his our circumstances must be those of David. ( J. Venn, M. A. ) David's great trespass W. G. Blaikie, M. A. How ardently would most, if not all readers of David's life have wished that the first verse of this chapter had been — "And David died, and was gathered unto his fathers; and his son reigned in his stead." The golden era of his life has passed away; his sun has begun to go down; and what remains of his life is chequered with records of crime and chastisement, of sin and sorrow. What we now encounter is not like a spot but an eclipse; it is not a mere pimple that slightly disfigures a comely face, but a tumour that distorts the countenance and drains the whole body; of its vigour. There is something quite remarkable in the fearless way in which the Bible unveils the guilt of David; it is set forth in all its enormity, without an attempt to excuse or palliate it; and the only statement introduced in the whole narrative to characterise his proceedings are these quiet but terribly expressive words with which the chapter ends — "But the thing that David had done displeased the Lord." In the bold and fearless march of Providence, we often see the hand of God. What mere man, framing the character of one designed to be a pattern of excellence, and to bear the designation — "the man after God's own heart" — would have dared to ascribe to him such wickedness as this? The truth is, that though David's reputation would have been far brighter, if he had died at this point of his career; the moral of his life, so to speak, would have been less complete. In some way that we cannot rightly explain, he does not appear to have been duty sensible either of the guilt or of the danger of this tendency. He does not appear to have watched against it as against other sins, nor to have taken the same pains, through grace, to subdue it. In the passage now before us we find a catastrophe, resulting from this state of things, which was truly the beginning of sorrows. The king of Israel becomes familiar with sorrows and trials, compared to which any that he had suffered when flying and biding from Saul were light indeed. The lust which he has spared and indulged, re-appearing in his children, introduces incest and murder into the bosom of his family; it violates the sanctity of his home; and in place of the comely order, and the sweet tranquility of brothers and sisters dwelling together in unity, his palace becomes an abode of brutal appetites and murderous passions — the stain and horror of which time can neither lessen nor remove. Such a fall as David's could not have been altogether instantaneous. It must have been preceded by a spiritual declension, probably of considerable duration. The likelihood is that the great prosperity that was now flowing in upon David in every direction had had an unfavourable effect upon his soul. For a long period the very extremities of his situation had driven him to dependence on God — necessity was laid upon him; but now that necessity was removed. Add to this the fact mentioned in the beginning of this chapter, and so mentioned as to imply that it is a significant one — that at the time when kings go forth to battle, David allowed his army to go without him, and "tarried still at Jerusalem." This seems to imply that the king had fallen into a luxurious, self-indulging mood; that he was disposed to sit still and enjoy himself rather than accompany his brave soldiers to the self-denying labours and dangers of the field. Next, let us notice the manner in which David was led on from step to step of sin. His first sin was — suffering himself to be arrested by the sight of the woman; his fall began with a sin of the heart; had he made a covenant with his eyes, like Job, he would have nipped the temptation in the bud; .he would have been saved a world of agony and sin. Let us try to gather up briefly, first, the principal kinds of sin of which David was guilty on this occasion; and then, their chief aggravations.(1) There was the crime of adultery, including, as it always does, the sin of robbery, and the murder of character, and constituting, according to the criminal law of the Jews, a capital offence, the punishment of which for both parties was death.(2) Attempted deception, in his efforts to prevent his crime from being known.(3) Tempting Uriah to drunkenness — braving the curse afterwards denounced by the prophet.(4) Ingratitude and injustice to Uriah, whose noble services in the cause, of his king met with a "cruel return.(5) Meanness and treachery; it was mean to take advantage of Uriah's absence in the first instance; it was mean to attempt, through him, to conceal the crime; it was mean to try to intoxicate him; and it was incredibly mean to make him the bearer of a letter detailing a plot for his death.(6) Commanding another person (Joab) to do an unjust and atrocious action. And,(7) The crowning sin of murder — slightly masked, no doubt, and less atrocious in appearance as the mode of death was-what every soldier was exposed to, but, in substance, deliberate murder.The aggravations of these sins were great.(1) All this was done by the king of the nation, who was bound not only to be an example to his people in general, but especially to discountenance crime, and to encourage and reward bravery in his service.(2) God had shown singular goodness to David; he had been rescued by God from all his enemies, placed upon the throne, and surrounded with every species of lawful enjoyment.(3) The very profession made by David, and for the most part so consistently — his reputation as a good and holy man — made his offences the greater.(4) He had reached a mature or almost advanced age; he was long past the boundary of youth, and therefore the more inexcusable in giving way to youthful lusts. And(5) There was the example of Uriah — so eminent a pattern of faithfulness to his duty as a soldier — of firm aversion even to lawful indulgences that might indispose him for the hardships of a soldier's life, or be unsuitable in the comrade of brave, self-denying men. Such was the labyrinth of guilt and wickedness into which King David was now betrayed. How, then, it may be asked, can the thing be accounted for at all? It may serve, in some slight degree, to account, for it, if we bear in mind the source of the spiritual life and the mode of its operation. When a man is converted, two opposite principles begin to struggle in his heart — the old man and the new: "The flesh lusteth against the spirit, and the spirit lusteth against the flesh." In some natures, both the old man and the new possess unusual vehemence; the desperate energisings of the old are held in check only by the still greater vigour of the new; and if by any means the new man lose his vigour for a time — if the communication with the great Source of that vigour be interrupted, frightful havoc may be wrought by the old. Some men are giants every way: Luther , for example, was a giant in intellect — a giant in animal force and power — a giant in gracious affections; and when in such men the native inclinations burst the restraints of the new nature, it is no common wickedness that may be looked for. It was so with David. But it is one thing to account for David's sin — it is another to excuse it. These remarks are designed for the one purpose, not the other. The whole transaction bears the character of a beacon, and the beacon is one of the darkest even in the faithful records of Scripture history.(1) First of all, it shows the frightful danger of interrupting, however briefly, the exercise of watching and praying — of discontinuing communion with the great Source of spiritual strength, especially when the evils that first made us pray earnestly are removed. An hour's sleep may leave Samson at the mercy of Delilah, and when he awakes his strength is gone.(2) Further, it affords a sad proof of the danger of dallying with sin even in thought. Admit sin within the precincts of the imagination, and there is the utmost danger of its ultimately mastering the soul. The outposts of the spiritual garrison should be so placed as to protect even the thoughts, and the moment the enemy is discovered there the alarm should be given and the fight begun.(3) Still further, his fail exemplifies the frightful risk of tolerating anywhere in our hearts a single sin. One sin leads on to another and another; especially if the first be a sin which it is desirable to conceal. ( W. G. Blaikie, M. A. ) Transgression: its progress and, consummation C. M. Fleury, A. M. I. THE ORIGIN OF DAVID'S TRANSGRESSIONS. Seldom, if ever, is it the case that crime, to any enormous extent, is perpetrated by men even of the common Stamp, upon sudden and momentary impulse. There is almost invariably to be observed a regular gradation in sin, until it towers in all the fierce and frightful ascendancy of open guilt. Thus was it here. Despise not the fear of extreme iniquity, as if you were incapable of such a thing. If David fell, who once stood so high and 'holy in Christian character, to what a depth may we yet fall, we who have never yet attained to any thing like his early piety:, his primitive godliness. II. THE PROGRESS OF SIN NOW OPENS BEFORE US. Indolence and sensuality worked out their regular and invariable effect upon the erring monarch. He rises from his bed in the evening time — the bed of luxury, every passion pampered, every avenue to sin wide open, nothing further necessary to bring about his ruin than some external object to move the overt act of evil. The wife of Uriah, one of his principal and most faithful generals, becomes the object of temptation. The temptation triumphs, and the first work of iniquity is accomplished. Sin now becomes compulsory; the fear of detection and infamy, perhaps of personal danger from the just wrath of Uriah, drives the royal culprit to every mean and despicable expedient in order to conceal his transgression. Sin now drives on the soul to violence; and with cold and unfeeling treachery Uriah is made the innocent messenger of his own destruction. What a series of close-linked iniquities — indolence, luxury, lust adultery, hypocrisy, falsehood, treachery, murder! And this is not all; we have here but the single series of crimes; there is a complication likewise which we must not overlook if we would read off the history in all its forcible and solemn instructiveness. Bathsheba is made an accomplice in sin, a moral victim to the guilty passion of the king, while her husband is sacrifced to his fears. Here are souls and bodies of men, precious lives, sported away under the hellish dominion of triumphant guilt! What complicated crime! What an awful history! III. THE CONSUMMATION OF EVIL. All that we have hitherto looked at belongs only to substantial guilt; guilt branded, it is true, with atrocity, but the consummation of evil still remains for our reflections. Many months had elapsed since the commencement of this wretched business, and a long period of time, too, had intervened between the death of Uriah and the visit of Nathan, to awaken the royal transgressor to repentance. Throughout this whole interval, there was no movement of remorse towards heaven in the heart of the king; he feared the reproof of man, and the wrath of man, as we have seen, and laboured by murderous efforts to avoid them; but there was yet no remorse towards God, no recognition of his turpitude, as viewed by the Most High, no fear of Divine censure, of Divine indignation, no effort to arrest or even deprecate the wrath of Jehovah. Thus, then, David had fallen into practical infidelity; every active consideration of God's existence, omniscience, and justice had vanished away. What a mystery is sin; it possesses us to self-destruction, while it diminishes nothing of our sagacity or skill in arraying and condemning the guilt of others. It is enough for satanic malice and purpose, if the soul be filled with every holy sentiment, and wisdom, and quality for external occupation, provided it remain dead to its own interests, unmoved by its own guilt! This prostration of judgment, this death of conscience, consummated the spiritual misery of the fallen monarch. How long should such a state have lasted, if God had not specially recalled the sinner to repentance? For ever! There was no human power, no natural remedy left for his restoration. To reclaim him, fear had failed, and conscience had failed, and memory of past obedience had failed. Reason was stupified, and stupified for ever, if God had not, in his faithfulness and mercy, sent a special waffling to his soul, calling forth repentance. Let us pause here one short moment, while we collect together the admonition, which may be adduced from what we have now perused. 1. And first, as we saw the steady, onward progress of sin, from the almost imperceptible germ of indolence and luxury, to the actual crime of murder, and the utter infatuation of all spiritual sense and judgment, let us hence, I say, beware of the least compliance with iniquity. We often trifle with sins of small account, set limitations to our compliance with the follies or luxuries, or harmless indulgences of the world, as they are termed. 2. Reflect with horror on the complication of sin. For our self-gratification alone it is that we are led on to crime at first; that gratification must have victims; aye, if the besetting evil within us be but pride or covetousness, it must have victims. Some must suffer for our indulgence, many will become hardened by our example in guilt; for often the man who is called, in the false language of the world, his own enemy alone, will have to answer, perhaps, for the eternal death of others. 3. Trust nothing to your own shrewdness of discernment between good and evil. your own spiritual-mindedness and holiness, about the external objects and other men. Our profession is worth nothing, our spiritual attainments no proof of personal approbation with God, of personal holiness, while they range beyond self. We must deal with self. prove self, pass judgment on self, and live in communion, secret union with Christ, or our religion is but sounding brass and tinkling cymbal. IV. THE RETURN TO VIRTUE. Mark the proof; here is a king, with all the powers of life and death over his subjects, in his own will, in his own hands. He is confronted by a man of humble state, of lowly lot, a man devoid of ally earthly influence. By this man he is accused of a grievous murder, and that, too in broad noon day, before his courtiers and counsellors, on his very throne of judgment; and so far from yielding to resentment at so daring an intrusion, or expressing the least displeasure at the abrupt and public accusation with which he is so assailed, he sinks at once into contrition, and confesses his iniquity — "I have sinned against the Lord." This is what we need, a thorough conviction of our sins now; we shall have it certainly in the world to come, if it be not here attained. But conviction there is too late for anything but eternal torment; we must have it here, that under a thorough sense of our lost condition, we may apply to the rich mercies of the Redeemer for pardon. V. PARDON I And may pardon be had for such iniquities as adultery and murder — for such extremes of crime? Yes, for all transgressions; the vilest may hope; this history is for our encouragement, to seek that grace which never was denied to suppliant man — "Christ is able to save to the uttermost all that come unto God by him." VI. NO ENCOURAGEMENT TO CARELESS SIN, and fruitless admission of criminality, with the secret or avowed purpose of continuance in crime. That from which nature shrinks with more alarm than all the threatenings of eternal misery can inspire is present suffering; that was inflicted, in all its severity, upon David. ( C. M. Fleury, A. M. ) Sloth and sin H. E. Stone. I. DAVID AT THIS TIME ENJOYED GREAT PROSPERITY. The promises made in adversity have not been forgotten. His devotion to God is fervid and growing. There were no rebellions at home. The land was quiet. The great wish of his heart had been formed into an avenue through which the service could be rendered to God. 1. Prosperity enervated him. Prosperity is a danger to men of David's mould. Contrast the readiness with which he went forth in the old days when Saul hunted him as a bird! He was standing in high places! He needed clinging grace. 2. Prosperity induced sloth. Our inner life is very responsive to our outward condition. II. WHEN OPPORTUNITY AND TEMPTATION MEET THERE IS STRUGGLE. Without reserve the Bible tells the shameful story — shows how one sin drags after it another until it compels you to write against the name of the man (not free from the weakness of human imperfections, yet sincere and upright) — to write against that man the horrible list of crimes, deception, adultery, injustice, treachery, and murder. III. THE INFLUENCES WHICH SAPPED THE WALL OF HIS WILL. You feel instinctively such a fall could not have been instantaneous — fifty years old, a devoted, upright man of God to so fall. The tempest has not strength in it to snap such an oak if the heart of the tree is sound. The sacred narrati

11:1-5 Observe the occasions of David's sin; what led to it. 1. Neglect of his business. He tarried at Jerusalem. When we are out of the way of our duty, we are in temptation. 2. Love of ease: idleness gives great advantage to the tempter. 3. A wandering eye. He had not, like Job, made a covenant with his eyes, or, at this time, he had forgotten it. And observe the steps of the sin. See how the way of sin is down-hill; when men begin to do evil, they cannot soon stop. Observe the aggravations of the sin. How could David rebuke or punish that in others, of which he was conscious that he himself was guilty? 11:6-13 Giving way to sin hardens the heart, and provokes the departure of the Holy Spirit. Robbing a man of his reason, is worse than robbing him of his money; and drawing him into sin, is worse than drawing him into any wordly trouble whatever. 11:14-27 Adulteries often occasion murders, and one wickedness is sought to be covered by another. The beginnings of sin are much to be dreaded; for who knows where they will end? Can a real believer ever tread this path? Can such a person be indeed a child of God? Though grace be not lost in such an awful case, the assurance and consolation of it must be suspended. All David's life, spirituality, and comfort in religion, we may be sure were lost. No man in such a case can have evidence to be satisfied that he is a believer. The higher a man's confidence is, who has sunk in wickedness, the greater his presumption and hypocrisy. Let not any one who resembles David in nothing but his transgressions, bolster up his confidence with this example. Let him follow David in his humiliation, repentance, and his other eminent graces, before he thinks himself only a backslider, and not a hypocrite. Let no opposer of the truth say, These are the fruits of faith! No; they are the effects of corrupt nature. Let us all watch against the beginnings of self-indulgence, and keep at the utmost distance from all evil. But with the Lord there is mercy and plenteous redemption. He will cast out no humble, penitent believer; nor will he suffer Satan to pluck his sheep out of his hand. Yet the Lord will recover his people, in such a way as will mark his abhorrence of their crimes, to hinder all who regard his word from abusing the encouragements of his mercy.