TRV
Translation
King James Version
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.
Complete Jewish Bible
David summoned him, ate and drank with him, and got him drunk. But in the evening he went out and lay on his bed with his lord's servants and did not go down to his house.
Berean Standard Bible
Then David invited Uriah to eat and drink with him, and he got Uriah drunk. And in the evening Uriah went out to lie down on his cot with his master’s servants, but he did not go home.
American Standard Version
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.
World English Bible Messianic
When David had called him, he ate and drink before him; and he made him drunk. At evening, he went out to lie on his bed with the servants of his lord, but didn’t go down to his house.
Geneva Bible (1599)
Then Dauid called him, and hee did eate and drinke before him, and he made him drunke: and at euen he went out to lie on his couch with the seruants of his Lord, but went not downe to his house.
Young's Literal Translation
and David calleth for him, and he eateth before him, and drinketh, and he causeth him to drink, and he goeth out in the evening to lie on his couch with the servants of his lord, and unto his house he hath not gone down.
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Commentary on 2 Samuel 11 verses 6–13
6 ¶ And David sent to Joab, saying, Send me Uriah the Hittite. And Joab sent Uriah to David.
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.
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.
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.
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?
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.
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.
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.
Uriah, we may suppose, had now been absent from his wife some weeks, making the campaign in the country of the Ammonites, and not intending to return till the end of it. The situation of his wife would bring to light the hidden works of darkness; and when Uriah, at his return, should find how he had been abused, and by whom, it might well be expected, 1. That he would prosecute his wife, according to law, and have her stoned to death; for jealousy is the rage of a man, especially a man of honour, and he that is thus injured will not spare in the day of vengeance, Pro 6:34. This Bath-sheba was apprehensive of when she sent to let David know she was with child, intimating that he was concerned to protect her, and, it is likely, if he had not promised her so to do (so wretchedly abusing his royal power), she would not have consented to him. Hope of impunity is a great encouragement to iniquity. 2. It might also be expected that since he could not prosecute David by law for an offence of this nature he would take his revenge another way, and raise a rebellion against him. There have been instances of kings who by provocations of this nature, given to some of their powerful subjects, have lost their crowns. To prevent this double mischief, David endeavours to father the child which should be born upon Uriah himself, and therefore sends for him home to stay a night or two with his wife. Observe,
I. How the plot was laid. Uriah must come home from the army under pretence of bringing David an account how the war prospered, and how they went on with the siege of Rabbah, Sa2 11:7. Thus does he pretend a more than ordinary concern for his army when that was the least thing in his thoughts; if he had not had another turn to serve, an express of much less figure than Uriah might have sufficed to bring him a report of the state of the war. David, having had as much conference with Uriah as he thought requisite to cover the design, sent him to his house, and, that he might be the more pleasant there with the wife of his youth, sent a dish of meat after him for their supper, Sa2 11:8. When that project failed the first night, and Uriah, being weary of his journey and more desirous of sleep than meat, lay all night in the guard-chamber, the next night he made him drunk (Sa2 11:13), or made him merry, tempted him to drink more than was fit, that he might forget his vow (Sa2 11:11), and might be disposed to go home to his own bed, to which perhaps, if David could have made him dead drunk, he would have ordered him to be carried. It is a very wicked thing, upon any design whatsoever, to make a person drunk. Woe to him that does so, Hab 2:15, Hab 2:16. God will put a cup of trembling into the hands of those who put into the hands of others the cup of drunkenness. Robbing a man of his reason is worse than robbing him of his money, and drawing him into sin worse than drawing him into any trouble whatsoever. Every good man, especially every magistrate, should endeavour to prevent this sin, by admonishing, restraining, and denying the glass to those whom they see falling into excess; but to further it is to do the devil's work, to officiate as factor for him.
II. How this plot was defeated by Uriah's firm resolution not to lie in his own bed. Both nights he slept with the life-guard, and went not down to his house, though, it is probable, his wife pressed him to do it as much as David, Sa2 11:9, Sa2 11:12. Now, 1. Some think he suspected what was done, being informed of his wife's attendance at court, and therefore he would not go near her. But if he had had any suspicion of that kind, surely he would have opened the letter that David sent by him to Joab. 2. Whether he suspected any thing or no, Providence put this resolution into his heart, and kept him to it, for the discovering of David's sin, and that the baffling of his design to conceal it might awaken David's conscience to confess it and repent of it. 3. The reason he gave to David for this strange instance of self-denial and mortification was very noble, Sa2 11:11. While the army was encamped in the field, he would not lie at ease in his own house. "The ark is in a tent," whether at home, in the tent David had pitched for it, or abroad, with Joab in the camp, is not certain. "Joab, and all the mighty men of Israel, lie hard and uneasy, and much exposed to the weather and to the enemy; and shall I go and take my ease and pleasure at my own house?" No, he protests he will not do it. Now, (1.) This was in itself a generous resolution, and showed Uriah to be a man of a public spirit, bold and hardy, and mortified to the delights of sense. In times of public difficulty and danger it does not become us to repose ourselves in security, or roll ourselves in pleasure, or, with the king and Haman, to sit down to drink when the city Shushan was perplexed, Est 3:15. We should voluntarily endure hardness when the church of God is constrained to endure it. (2.) It might have been of use to awaken David's conscience, and make his heart to smite him for what he had done. [1.] That he had basely abused so brave a man as Uriah was, a man so heartily concerned for him and his kingdom, and that acted for him and it with so much vigour. [2.] That he was himself so unlike him. The consideration of the public hardships and hazards kept Uriah from lawful pleasures, yet could not keep David, though more nearly interested, from unlawful ones. Uriah's severity to himself should have shamed David for his indulgence of himself. The law was, When the host goeth forth against the enemy then, in a special manner, keep thyself from every wicked thing, Deu 23:9. Uriah outdid that law, but David violated it.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 6–13. Public domain.
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Ambrose of MilanAD 397
Apology for the Prophet David, Chapter 1
We have taken up the task of writing an apology for the present style of the prophet David, not because he needs this gift, who has excelled in such great merits and flourished in virtues, but because many people, reading the sequence of his deeds without considering the power of the Scriptures or the hidden mysteries, wonder how such a great prophet did not avoid the contagion of adultery first and then of murder.
Therefore, it was our desire to review the history itself, which seems to have been exposed to sin. For in the second book of Kings (2 Samuel 11:2-27), we read that while David was walking in his royal palace, he saw a woman bathing (her name was Bathsheba), of remarkable beauty and grace, with a very attractive face, and he was overcome by the desire to possess her. However, the woman was married to a man named Uriah, and the scene of his death was arranged by royal command. For although it had no effect on his desire, yet it was considered to greatly impede his sense of shame for adultery.
Therefore, let us begin with the most obvious, whom God justified, so that you may not judge. 'For it is of little concern to me,' says Paul, 'that I should be judged by you or by any human court; indeed, I do not even judge myself' (1 Corinthians 4:3). Even though he was still in the body and subject to temptation, he did not judge himself because a spiritual person is not judged by anyone but God alone. Finally, he added, 'The one who judges me is the Lord' (1 Corinthians 4:4). Therefore, do not judge anything before the appointed time (ibid., 4 and 5). But David has already fulfilled his time and has earned grace, and he is justified by Christ; since David himself rejoiced in being called the son of the Lord, and those who confessed him in this way were enlightened. Why do you call a man of God from a reward to judgment? The Lord has already judged him, of whom he said to Solomon: If you walk before me as your father David walked in the holiness of heart and righteousness, in order to do everything I commanded him (3 Kings 9:4). Is he worthy of judgment or reward, who has done everything according to heavenly commands, walking in holiness and righteousness of heart? Where the vices and sins of others are hidden, there David receives divine testimony of his virtue and glory. And we discuss his sin in vain, for it is through his merit and grace that the sins of others have been revealed. For when Solomon sinned by not keeping the Lord's commands and God intended to divide his kingdom into many parts, He said to him: However, I will not do this in your days because of your father David. I will take it from the hand of your son. However, I will not take the whole kingdom; I will give him one scepter because of my servant David (3 Kings 11:12-13). Therefore, since the Lord justifies, who is there to condemn? What God has cleansed, you must not call common (Acts 10:15).
Nevertheless, with due regard to heavenly judgment, in which you honor the prophet even more, enter into his actions and behaviors. Do not marvel at the man, and do not judge him to be equal to the angels, because he has spent most of his life, even from childhood, dwelling in riches, honors, and positions of power, and has been subjected to many temptations. He has only once given in to error, and it is through this error that even the angels of heaven, as Scripture recounts (Genesis 6:2), were cast down from their virtue and grace. Indeed, another error of his is mentioned, that he caused the people to be counted.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
2 Samuel 11:13 vividly portrays King David's escalating and desperate attempts to conceal his grave sin of adultery with Bathsheba and the resulting pregnancy. Following Uriah's unwavering integrity in refusing to return home after his initial summons, David resorts to a more manipulative strategy: inviting Uriah to dine with him and intentionally intoxicating him. Despite this calculated effort to compromise Uriah's resolve and moral clarity, Uriah's profound sense of duty and loyalty remains steadfast, as he once again refuses to go to his own house, choosing instead to sleep among the king's servants. This pivotal verse starkly highlights David's moral decline, the insidious nature of unconfessed sin, and the futility of human deception in the face of divine truth.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
This verse is replete with Irony. David, the anointed king and "man after God's own heart," is depicted as morally compromised and deeply manipulative, while Uriah, a non-Israelite and a subordinate, embodies unwavering integrity, loyalty, and a profound sense of duty. The king's attempt to use the sacred acts of hospitality and shared drink to achieve a sinister and deceptive end is profoundly ironic. There is also a powerful Contrast drawn between David's desperate cunning and Uriah's steadfast character, which remains unyielding even under the influence of alcohol and immense royal pressure. Uriah's refusal to go home, despite being intoxicated, serves as potent Symbolism of his moral purity, dedication to his comrades, and adherence to ritual law, standing as a silent yet powerful indictment of David's moral impurity and abuse of power. The entire scene also functions as chilling Foreshadowing, hinting at the deeper, more tragic consequences that will inevitably arise from David's unrepentant sin and failed deception, leading directly to Uriah's murder and the subsequent divine judgment upon David's house.
THEOLOGICAL AND THEMATIC CONNECTIONS
This passage serves as a sobering theological lesson on the insidious nature and escalating trajectory of unconfessed sin. David's initial transgression of adultery quickly metastasizes into elaborate deception, abuse of power, and ultimately, murder. The narrative powerfully illustrates that sin is rarely an isolated event; rather, it creates a desperate need for concealment, leading to further moral compromises and deeper entanglement in a web of deceit. Uriah's unwavering integrity, even when manipulated by the highest authority and impaired by intoxication, stands as a profound counterpoint, highlighting the enduring power of faithfulness and loyalty to one's convictions and to God's standards. This stark contrast underscores the biblical principle that true righteousness is not merely external adherence but an internal commitment that withstands pressure and temptation, ultimately revealing the futility of attempting to hide from an omniscient God.
REFLECTION AND APPLICATION
The account of David and Uriah in 2 Samuel 11:13 offers profound and enduring lessons for contemporary believers. It serves as a stark warning against the deceptive allure of sin and the perilous path of attempting to cover up one's transgressions rather than confessing them honestly before God. David's tragic descent illustrates how a single act of disobedience can rapidly spiral into a complex web of deceit, manipulation, and even violence, demonstrating that unconfessed sin demands increasingly desperate and destructive measures to maintain its facade. This passage challenges us to cultivate a radical honesty and transparency before God and others, understanding that true freedom, peace, and spiritual health come not from hiding our failures but from bringing them into the light of God's grace and seeking His forgiveness and transformative power. Uriah's steadfast integrity, even in the face of royal pressure and personal compromise, stands as a powerful and convicting example of unwavering commitment to principle, reminding us that our loyalty to God and His truth should transcend all external pressures, temptations, and even the commands of human authority when they conflict with divine standards.
Questions for Reflection
FAQ
Why was Uriah so determined not to go to his house, even when pressured by the king?
Answer: Uriah's unwavering determination stemmed from a profound sense of loyalty, military duty, and ritual purity. As a dedicated soldier on active campaign, he felt it was entirely inappropriate to enjoy the comforts of home and marital relations while his fellow soldiers, the ark of God, and the entire nation of Israel were encamped in the open field, facing potential danger from the Ammonites. He explicitly articulated this deep commitment in 2 Samuel 11:11, stating, "The ark and Israel and Judah are staying in tents, and my lord Joab and the officers of my lord are encamped in the open fields. How then could I go to my house to eat and drink and lie with my wife?" This reflects a deep adherence to the military code of the time, which often included periods of ritual abstinence from sexual relations during holy war or active duty, a practice seen elsewhere in the Old Testament, such as in 1 Samuel 21:4-5 concerning David and his men. Uriah's integrity was so strong that it superseded the king's direct (though manipulative) command and even the effects of intoxication, demonstrating a profound moral fortitude.
CHRIST-CENTERED FULFILLMENT
The tragic narrative of David's sin and Uriah's integrity in 2 Samuel 11:13 ultimately points us to the perfect King, Jesus Christ, who stands in stark contrast to David's profound moral failure. David, despite being the "man after God's own heart," falls spectacularly into a web of adultery, deception, and murder, demonstrating the inherent brokenness, fallibility, and corruptibility of even the best human rulers. His desperate attempts to cover his sin through manipulation and violence highlight humanity's utter inability to self-redeem or perfectly uphold righteousness. In stark contrast, Jesus, the true Son of David and the Lamb of God, perfectly embodies the integrity, loyalty, and self-sacrificial obedience that Uriah only faintly foreshadowed. While Uriah's faithfulness was limited and ultimately could not save him from David's treachery, Christ's obedience was absolute, unwavering, and redemptive. He "committed no sin, nor was any deceit found in his mouth" (1 Peter 2:22), perfectly fulfilling the law where all humanity, including David, failed. Unlike David, who abused his kingly power for selfish gain and destruction, Jesus "did not come to be served, but to serve, and to give his life as a ransom for many" (Mark 10:45), embodying true servant leadership. Where David's sin brought death, judgment, and strife upon his house, Christ's perfect sacrifice on the cross brings life, forgiveness, and reconciliation to all who believe, fulfilling the promise of a righteous King whose reign would be marked by justice, truth, and eternal peace (Isaiah 9:6-7). He is the one who perfectly covers our sins, not by deceit or violence, but by His atoning blood, inviting us to confess our failures and find true cleansing, restoration, and new life in Him (1 John 1:9).