TRV
Translation
King James Version
And charged the messenger, saying, When thou hast made an end of telling the matters of the war unto the king,
Complete Jewish Bible
and he instructed the messenger, "When you have finished telling the king all the news about the war,
Berean Standard Bible
and instructed the messenger, “When you have finished giving the king all the details of the battle,
American Standard Version
and he charged the messenger, saying, When thou hast made an end of telling all the things concerning the war unto the king,
World English Bible Messianic
and he commanded the messenger, saying, “When you have finished telling all the things concerning the war to the king,
Geneva Bible (1599)
And he charged the messenger, saying, When thou hast made an ende of telling all the matters of the warre vnto the King,
Young's Literal Translation
and commandeth the messenger, saying, `At thy finishing all the matters of the war to speak unto the king,
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In the KJVVerse 8,279 of 31,102
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Commentary on 2 Samuel 11 verses 14–27
14 ¶ And it came to pass in the morning, that David wrote a letter to Joab, and sent it by the hand of Uriah.
15 And he wrote in the letter, saying, Set ye Uriah in the forefront of the hottest battle, and retire ye from him, that he may be smitten, and die.
16 And it came to pass, when Joab observed the city, that he assigned Uriah unto a place where he knew that valiant men were.
17 And the men of the city went out, and fought with Joab: and there fell some of the people of the servants of David; and Uriah the Hittite died also.
18 Then Joab sent and told David all the things concerning the war;
19 And charged the messenger, saying, When thou hast made an end of telling the matters of the war unto the king,
20 And if so be that the king's wrath arise, and he say unto thee, Wherefore approached ye so nigh unto the city when ye did fight? knew ye not that they would shoot from the wall?
21 Who smote Abimelech the son of Jerubbesheth? did not a woman cast a piece of a millstone upon him from the wall, that he died in Thebez? why went ye nigh the wall? then say thou, Thy servant Uriah the Hittite is dead also.
22 So the messenger went, and came and shewed David all that Joab had sent him for.
23 And the messenger said unto David, Surely the men prevailed against us, and came out unto us into the field, and we were upon them even unto the entering of the gate.
24 And the shooters shot from off the wall upon thy servants; and some of the king's servants be dead, and thy servant Uriah the Hittite is dead also.
25 Then David said unto the messenger, Thus shalt thou say unto Joab, Let not this thing displease thee, for the sword devoureth one as well as another: make thy battle more strong against the city, and overthrow it: and encourage thou him.
26 And when the wife of Uriah heard that Uriah her husband was dead, she mourned for her husband.
27 And when the mourning was past, David sent and fetched her to his house, and she became his wife, and bare him a son. But the thing that David had done displeased the LORD.
When David's project of fathering the child upon Uriah himself failed, so that, in process of time, Uriah would certainly know the wrong that had been done him, to prevent the fruits of his revenge, the devil put it into David's heart to take him off, and then neither he nor Bath-sheba would be in any danger (what prosecution could there be when there was no prosecutor?), suggesting further that, when Uriah was out of the way, Bath-sheba might, if he pleased, be his own for ever. Adulteries have often occasioned murders, and one wickedness must be covered and secured with another. The beginnings of sin are therefore to be dreaded; for who knows where they will end? It is resolved in David's breast (which one would think could never possibly have harboured so vile a thought) that Uriah must die. That innocent, valiant, gallant man, who was ready to die for his prince's honour, must die by his prince's hand. David has sinned, and Bath-sheba has sinned, and both against him, and therefore he must die; David determines he must. Is this the man whose heart smote him because he had cut off Saul's skirt? Quantum mutatus ab illo! - But ah, how changed! Is this he that executed judgment and justice to all his people? How can he now do so unjust a thing? See how fleshly lusts war against the soul, and what devastations they make in that war; how they blink the eyes, harden the heart, sear the conscience, and deprive men of all sense of honour and justice. Whoso committeth adultery with a woman lacketh understanding and quite loses it; he that doth it destroys his own soul, Pro 6:32. But, as the eye of the adulterer, so the hand of the murderer seeks concealment, Job 24:14, Job 24:15. Works of darkness hate the light. When David bravely slew Goliath it was done publicly, and he gloried in it; but, when he basely slew Uriah, it must be done clandestinely, for he is ashamed of it, and well he may. Who would do a thing that he dare not own? The devil, having as a poisonous serpent, put it into David's heart to murder Uriah, as a subtle serpent he puts it into his head how to do it. Not as Absalom slew Amnon, by commanding his servants to assassinate him, nor as Ahab slew Naboth by suborning witnesses to accuse him, but by exposing him to the enemy, a way of doing it which, perhaps, would not seem so odious to conscience and the world, because soldiers expose themselves of course. If Uriah had not been in that dangerous post, another must; he has (as we say) a chance for his life; if he fight stoutly, he may perhaps come off; and, if he die, it is in the field of honour, where a soldier would choose to die; and yet all this will not save it from being a wilful murder, of malice prepense.
I. Orders are sent to Joab to set Uriah in the front of the hottest battle, and then to desert him, and abandon him to the enemy, Sa2 11:14, Sa2 11:15. This was David's project to take off Uriah, and it succeeded, as he designed. Many were the aggravations of this murder. 1. It was deliberate. He took time to consider of it; and though he had time to consider of it, for he wrote a letter about it, and though he had time to have countermanded the order afterwards before it could be put in execution, yet he persisted in it. 2. He sent the letter by Uriah himself, than which nothing could be more base and barbarous, to make him accessory to his own death. And what a paradox was it that he could bear such a malice against him in whom yet he could repose such a confidence as that he would carry letters which he must not know the purport of. 3. Advantage must be taken of Uriah's own courage and zeal for his king and country, which deserve the greatest praise and recompence, to betray him the more easily to his fate. If he had not been forward to expose himself, perhaps he was a man of such importance that Joab could not have exposed him; and that this noble fire should be designedly turned upon himself was a most detestable instance of ingratitude. 4. Many must be involved in the guilt. Joab, the general, to whom the blood of his soldiers, especially the worthies, ought to be precious, must do it; he, and all that retire from Uriah when they ought in conscience to support and second him, become guilty of his death. 5. Uriah cannot thus die alone: the party he commands is in danger of being cut off with him; and it proved so: some of the people, even the servants of David (so they are called, to aggravate David's sin in being so prodigal of their lives), fell with him, Sa2 11:17. Nay, this wilful misconduct by which Uriah must be betrayed might be of fatal consequence to the whole army, and might oblige them to raise the siege. 6. It will be the triumph and joy of the Ammonites, the sworn enemies of God and Israel; it will gratify them exceedingly. David prayed for himself, that he might not fall into the hands of man, nor flee from his enemies (Sa2 24:13, Sa2 24:14); yet he sells his servant Uriah to the Ammonites, and not for any iniquity in his hand.
II. Joab executes these orders. In the next assault that is made upon the city Uriah has the most dangerous post assigned him, is encouraged to hope that if he be repulsed by the besieged he shall be relieved by Joab, in dependence on which he marches on with resolution, but, succours not coming on, the service proves too hot, and he is slain in it, Sa2 11:16, Sa2 11:17. It was strange that Joab would do such a thing merely upon a letter, without knowing the reason. But, 1. Perhaps he supposed Uriah had been guilty of some great crime, to enquire into which David had sent for him, and that, because he would not punish him openly, he took this course with him to put him to death. 2. Joab had been guilty of blood, and we may suppose it pleased him very well to see David himself falling into the same guilt, and he was willing enough to serve him in it, that he might continue to be favourable to him. It is common for those who have done ill themselves to desire to be countenanced therein by others doing ill likewise, especially by the sins of those that are eminent in the profession of religion. Or, perhaps, David knew that Joab had a pique against Uriah, and would gladly be avenged on him; otherwise Joab, when he saw cause, knew how to dispute the king's orders, as Sa2 19:5; Sa2 24:3.
III. He sends an account of it to David. An express is despatched away immediately with a report of this last disgrace and loss which they had sustained, Sa2 11:18. And, to disguise the affair, 1. He supposes that David would appear to be angry at his bad conduct, would ask why they came so near the wall (Sa2 11:20), did they not know that Abimelech lost his life by doing do? Sa2 11:21. We had the story (Jdg 9:53), which book, it is likely, was published as a part of the sacred history in Samuel's time; and (be it noted to their praise, and for imitation) even the soldiers were conversant with their bibles, and could readily quote the scripture-story, and make use of it for admonition to themselves not to run upon the same attempts which they found had been fatal. 2. He slyly orders the messenger to soothe it with telling him that Uriah the Hittite was dead also, which gave too broad an intimation to the messenger, and by him to others, that David would be secretly pleased to hear that; for murder will out. And, when men do such base things, they must expect to be bantered and upbraided with them, even by their inferiors. The messenger delivered his message agreeably to orders, Sa2 11:22-24. He makes the besieged to sally out first upon the besiegers (they came out unto us into the field), represents the besiegers as doing their part with great bravery (we were upon them even to the entering of the gate - we forced them to retire into the city with precipitation), and so concludes with a slight mention of the slaughter made among them by some shot from the wall: Some of the king's servants are dead, and particularly Uriah the Hittite, an officer of note, stood first in the list of the slain.
IV. David receives the account with a secret satisfaction, Sa2 11:25. Let not Joab be displeased, for David is not. He blames not his conduct, nor thinks they did wrong in approaching so near the wall; all is well now that Uriah is put out of the way. This point being gained, he can make light of the loss, and turn it off easily with an excuse: The sword devours one as well as another; it was a chance of war, nothing more common. He orders Joab to make the battle more strong next time, while he, by his sin, was weakening it, and provoking God to blast the undertaking.
V. He marries the widow in a little time. She submitted to the ceremony of mourning for her husband as short a time as custom would admit (Sa2 11:26), and then David took her to his house as his wife, and she bore him a son. Uriah's revenge was prevented by his death, but the birth of the child so soon after the marriage published the crime. Sin will have shame. Yet that was not the worst of it: The thing that David had done displeased the Lord. The whole matter of Uriah (as it is called, Kg1 15:5), the adultery, falsehood, murder, and this marriage at last, it was all displeasing to the Lord. He had pleased himself, but displeased God. Note, God sees and hates sin in his own people. Nay, the nearer any are to God in profession the more displeasing to him their sins are; for in them there is more ingratitude, treachery, and reproach, than in the sins of others. Let none therefore encourage themselves in sin by the example of David; for those that sin as he did will fall under the displeasure of God as he did. Let us therefore stand in awe and sin not, not sin after the similitude of his transgression.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 14–27. 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
This verse captures a pivotal and deeply disturbing moment in King David's moral decline, as he meticulously instructs his messenger on the precise manner of delivering the battle report from Rabbah. It exposes David's calculated manipulation and desperate attempt to control the narrative surrounding Uriah the Hittite's death, aiming to preemptively mitigate the impact of the news and deflect any suspicion regarding his culpability in the orchestrated murder, thereby safeguarding his reputation and concealing his grave transgressions.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices that deepen its impact and reveal David's character. Foreshadowing is powerfully evident, as David's unusually precise and careful instructions to the messenger strongly hint at difficult and potentially incriminating news to come, building suspense for the reader who is already aware of Uriah's tragic fate. There is profound Irony at play: David, once celebrated as "a man after God's own heart," is not only orchestrating a murder but is now meticulously planning its cover-up, a stark and disturbing contrast to his earlier character as depicted in 1 Samuel 13:14. The phrase "matters of the war" functions as a Euphemism, subtly masking the true, tragic, and personally incriminating news of Uriah's death, allowing David to control the initial impact of the report. Furthermore, Dramatic Irony permeates the scene, as the audience is fully privy to David's guilt and manipulative scheme, while the messenger (and to some extent, Joab) remains unaware of the full depth of David's sin, making David's carefully crafted instructions even more sinister and revealing from the reader's perspective.
THEOLOGICAL AND THEMATIC CONNECTIONS
This pivotal verse profoundly underscores the insidious nature of unconfessed sin and the lengths to which individuals, even those divinely appointed, will go to conceal their transgressions. David's meticulous instructions to the messenger reveal a heart consumed by self-preservation and a desperate attempt to control the narrative, rather than seeking truth or repentance before God. Theologically, it highlights that sin, once indulged and unaddressed, often escalates, leading to further deception, greater moral compromise, and even violence. It serves as a stark reminder that attempts to hide sin are ultimately futile in the eyes of an omniscient God, and that true peace and integrity come only through confession, transparency, and genuine repentance. The abuse of power, a recurring theme throughout the Old Testament, is also prominently displayed here, as David leverages his kingly authority to orchestrate a murder and manipulate its aftermath, demonstrating the corrupting influence of unchecked power when detached from divine accountability and moral integrity.
REFLECTION AND APPLICATION
David's calculated manipulation in this verse offers a timeless cautionary tale for all, especially those in positions of leadership and influence. It exposes the profound danger of unaddressed sin, illustrating how an initial moral lapse can rapidly spiral into a complex web of deceit, cover-ups, and even violence, as the individual prioritizes self-preservation over truth and integrity. This narrative challenges us to examine our own lives: when faced with our failures, do we seek to hide, deflect, or control the narrative, or do we embrace the difficult but liberating path of confession, repentance, and accountability before God and others? The story of David reminds us that true authority and spiritual health are not found in the ability to conceal wrongdoing, but in the humility to acknowledge it and seek God's mercy and forgiveness. It underscores the immense responsibility that comes with influence and power, urging leaders in all spheres to cultivate transparency and integrity, knowing that their actions have far-reaching consequences, not just for themselves but for those they lead and for the witness of their lives.
Questions for Reflection
FAQ
Why was David so concerned about how the news of Uriah's death was delivered?
Answer: David was deeply concerned because he was directly responsible for Uriah's death. He had orchestrated it by sending Uriah to the front lines with a letter instructing Joab to place him in a position where he would surely die (2 Samuel 11:15). His meticulous instructions to the messenger were an attempt to control the narrative and mitigate any suspicion that might arise from Uriah's death, especially given Uriah's known loyalty and David's recent actions concerning Bathsheba. David sought to protect his reputation, maintain his public image, and conceal his grave sins of adultery and murder, fearing the severe political and personal consequences if his culpability were exposed.
What does this verse reveal about David's character at this point in the narrative?
Answer: This verse reveals a deeply compromised, calculating, and manipulative side of King David. Far from the "man after God's own heart" often celebrated (Acts 13:22), he appears cunning, deceitful, and self-serving. His actions demonstrate a willingness to abuse his royal authority, orchestrate murder, and then meticulously plan a cover-up to protect his image. This highlights the corrupting power of unconfessed sin and how it can lead even a once-righteous individual down a path of increasing moral depravity. It underscores the theme of human fallibility and the profound consequences of straying from God's commands, showing that even the greatest among us are susceptible to temptation and fall.
CHRIST-CENTERED FULFILLMENT
The dark narrative of David's sin in 2 Samuel 11, culminating in his manipulative instructions to the messenger in 2 Samuel 11:19, stands in stark and illuminating contrast to the perfect character and redemptive work of Jesus Christ. David, the earthly king, abuses his divinely appointed power to conceal sin through deception and murder, desperately attempting to manage the truth to preserve his own reputation and avoid accountability. In stark contrast, Jesus, the true and eternal King, never abuses His authority but perfectly embodies truth, righteousness, and self-sacrificial love. He came not to cover up sin, but to expose it in its heinousness and ultimately to bear its full weight, offering a path to genuine forgiveness and freedom. While David sought to hide Uriah's death, Jesus openly and willingly faced His own death on the cross, becoming the Lamb of God, who takes away the sin of the world!. He is the King who has no need for manipulative messengers or deceptive narratives, for He is "holy, innocent, unstained, separated from sinners, and exalted above the heavens" (Hebrews 7:26). Unlike David, whose sin brought judgment and suffering upon his house (2 Samuel 12:10), Christ's perfect obedience and sacrifice bring forgiveness, reconciliation, and eternal life to all who believe. He is the ultimate truth-teller who declares, "You will know the truth, and the truth will set you free" (John 8:32), offering genuine freedom from the bondage of sin and deceit that David so desperately tried to hide.