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Translation
King James Version
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.
Complete Jewish Bible
The messenger said to David, "The men were overpowering us and came out after us into the countryside. But we chased them back all the way to the entrance of the city gate.
Berean Standard Bible
The messenger said to David, “The men overpowered us and came out against us in the field, but we drove them back to the entrance of the gate.
American Standard Version
And the messenger said unto David, The men prevailed against us, and came out unto us into the field, and we were upon them even unto the entrance of the gate.
World English Bible Messianic
The messenger said to David, “The men prevailed against us, and came out to us into the field, and we were on them even to the entrance of the gate.
Geneva Bible (1599)
And the messenger said vnto Dauid, Certainely the men preuailed against vs, and came out vnto vs into the field, but we pursued them vnto the entring of the gate.
Young's Literal Translation
and the messenger saith unto David, `Surely the men have been mighty against us, and come out unto us into the field, and we are upon them unto the opening of the gate,
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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 encapsulates a critical military report delivered to King David, detailing a significant tactical reversal for the Israelite forces besieging Rabbah. It describes how the Ammonite defenders successfully launched a counter-attack, pushing David's troops back to the highly vulnerable "entering of the gate." This account of military setback is strategically conveyed by Joab's messenger, serving as a calculated prelude to the far more devastating and morally incriminating news of Uriah the Hittite's death, a death orchestrated by King David himself to conceal his sin.
CONTEXT
Literary Context: 2 Samuel 11:23 is deeply embedded within the pivotal and tragic narrative of King David's adultery with Bathsheba and his subsequent plot to murder her husband, Uriah the Hittite. David's direct order to Joab in 2 Samuel 11:15 to place Uriah in the most dangerous part of the battle, ensuring his death, sets the stage for this report. The messenger's communication in 2 Samuel 11:18-25 is a masterclass in strategic information delivery by Joab, designed to manage David's reaction. This particular verse, detailing a general military defeat, functions as a carefully constructed opening, preparing David for the specific, more damning news of Uriah's demise, as Joab's instructions to the messenger in 2 Samuel 11:20-21 explicitly reveal his intent to gauge the king's temper before delivering the critical detail.
Historical & Cultural Context: The scene described in this verse reflects common realities of ancient Near Eastern siege warfare. A "sally" or "sortie" was a frequent tactic where besieged defenders would unexpectedly rush out from their city gates to attack the besieging army, aiming to disrupt their lines, inflict casualties, or destroy siege equipment. The "entering of the gate" was an exceptionally perilous position for an attacking force. Being pushed back to this point meant the Israelite soldiers were exposed to a barrage of projectiles from the city walls above, vulnerable to being trapped, or cut off by further counter-attacks launched directly from the gate. This detail underscores the severity of the Israelite tactical disadvantage and the high casualties likely incurred. Messengers in ancient courts held a precarious but vital role, often needing to employ careful rhetorical strategies to deliver sensitive or unfavorable news to powerful rulers without incurring their wrath, as Joab's calculated approach demonstrates.
Key Themes: This verse, though seemingly a military update, contributes significantly to several overarching themes within 2 Samuel 11 and the broader narrative of David's reign. Firstly, it starkly illustrates the consequences of sin, demonstrating how David's personal transgression and subsequent manipulation of the war directly lead to tangible military setbacks and the tragic loss of life for his loyal soldiers. Secondly, it highlights military strategy and failure, specifically the tactical blunder or severe defeat that pushed the Israelite forces into a highly vulnerable position near the fortified city gates, resulting in casualties. Thirdly, the careful framing of the messenger's report exemplifies manipulation and deception, mirroring David's own deceit and Joab's calculated effort to manage the king's reaction. Finally, it implicitly touches upon the theme of divine justice, as these chaotic events and losses are direct repercussions of David's actions, setting the stage for the severe divine discipline prophesied by Nathan in 2 Samuel 12:7-12.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several potent literary devices to convey its meaning and emotional weight. There is clear Foreshadowing, as the detailed account of military setback and the careful, almost evasive, nature of the messenger's report subtly prepare David, and the reader, for the greater tragedy of Uriah's death and the severe divine judgment that will subsequently fall upon David's house. Irony is powerfully at play: David, who meticulously orchestrated Uriah's death in battle, now receives a report of his own men being "prevailed against" and suffering losses due to a tactical error, a situation indirectly caused by his own manipulative and sinful actions. Furthermore, Joab's carefully constructed message demonstrates a form of Verbal Irony or Understatement; the general military defeat, while genuinely significant, is presented as the primary bad news, subtly downplaying the truly devastating and morally egregious news of Uriah's manipulated death, which is the actual, more critical objective of the report. The phrase "even unto the entering of the gate" serves as vivid Imagery, painting a clear picture of extreme danger, vulnerability, and tactical disadvantage for the Israelite forces, allowing the audience to visualize the severity of their plight.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse, though a mere military dispatch, is profoundly intertwined with the theological theme of the far-reaching and often unexpected consequences of sin. David's attempt to cover his adultery with Bathsheba by orchestrating Uriah's death sets in motion a chain of events that directly impacts his loyal soldiers, culminating in the military setback described here. This defeat is not a random misfortune of war; it is a direct ripple effect of David's manipulation of the conflict for his personal, sinful agenda. It powerfully illustrates that personal sin, particularly when committed by those in positions of leadership and authority, can have devastating public repercussions, affecting even innocent people and the broader community. This passage serves as a stark and sobering reminder that actions have consequences, and sin, even when hidden or seemingly contained, inevitably expands its destructive influence, bringing chaos, suffering, and judgment.
REFLECTION AND APPLICATION
The messenger's report in 2 Samuel 11:23, while detailing a specific military engagement, offers profound and timeless insights into the ripple effects of compromised leadership and unethical decisions. David's manipulation of the war to conceal his sin led directly to a disastrous situation for his loyal soldiers, as vividly reflected in this report of a tactical defeat. This narrative underscores the sobering principle that personal sin, especially when wielded by those in positions of authority, can have widespread and tragic impacts on innocent people and broader endeavors. It challenges us to consider the integrity of our own actions, particularly when we are in positions of influence, whether in our families, workplaces, or communities. Are we willing to sacrifice the well-being of others, or compromise the integrity of a mission, to cover our own mistakes or achieve selfish ends? The verse also serves as a reminder of the importance of strategic foresight and avoiding unnecessary risks, both in literal battles and in the moral and ethical challenges of life. It compels us to reflect on how our choices, even those we believe are private, can have public and painful consequences, urging us towards greater accountability, transparency, and righteous leadership.
Questions for Reflection
FAQ
Why does the messenger give such a detailed report of the battle's difficulties before mentioning Uriah?
Answer: Joab, a shrewd and experienced military commander, was carefully following David's instructions to place Uriah in a dangerous position and ensure his death. He understood the gravity of the news he was sending back to David, particularly given the king's direct involvement in Uriah's fate. By first reporting a general, albeit significant, military setback where the "men prevailed against us" and the Israelite forces were pushed back to "the entering of the gate," Joab was strategically preparing David for the news of Uriah's death. This approach aimed to make Uriah's death seem like an unfortunate casualty of a difficult and dangerous engagement, rather than a direct result of David's malicious intent. It allowed Joab to gauge David's reaction to bad news in general before delivering the specific, incriminating detail about Uriah, thereby potentially mitigating David's immediate wrath or suspicion and maintaining his own standing with the king.
What was the tactical significance of being pushed "even unto the entering of the gate"?
Answer: This phrase denotes a highly dangerous and vulnerable position for an attacking army in ancient siege warfare. When besieging troops were pushed back right up to the enemy's city gate, they became extremely exposed. They would be subjected to a relentless barrage of projectiles (arrows, stones, javelins) from the city walls above them, which offered the defenders a significant height and defensive advantage. Furthermore, being at the "entering of the gate" meant they were highly susceptible to rapid, often overwhelming, counter-attacks (sorties) launched directly from the gate itself, which could easily trap or cut off retreating forces. This detail vividly portrays the severity of the Israelite loss at that moment and underscores the strategic disadvantage they faced, leading to significant casualties and a compromised position in the siege.
CHRIST-CENTERED FULFILLMENT
The tactical defeat reported in 2 Samuel 11:23, a direct consequence of David's sin and manipulation, stands in stark contrast to the ultimate victory achieved through Christ. David's actions brought death and chaos to his own men, illustrating the destructive power of sin and flawed leadership. Yet, in God's redemptive plan, the death of another "Son of David" was orchestrated, not by human sin for selfish gain, but by divine love for the salvation of humanity. Jesus, the true Lamb of God who takes away the sin of the world, was indeed "prevailed against" by human sin and evil, leading Him to the "gate" of Jerusalem and ultimately to the cross (John 19:16-18). However, unlike the defeat at Rabbah, Christ's death was not a consequence of His own transgression but a willing and perfect sacrifice to bear the consequences of our sin (2 Corinthians 5:21). Through His death and glorious resurrection, He transformed the ultimate human defeat into the ultimate divine victory, triumphing over sin, death, and the powers of darkness (Colossians 2:15). Where David's sin brought judgment and sorrow upon his house and kingdom, Christ's sacrifice brings grace, reconciliation, and eternal life, perfectly fulfilling the promise of a King whose reign would not be marred by sin but characterized by perfect righteousness, peace, and salvation (Isaiah 9:6-7).