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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Samuel 11:14–27. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
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.
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Summary
This concludes the dark narrative of King David's adultery with Bathsheba and his calculated murder of Uriah. After the culturally prescribed mourning period for Uriah ended, David brought Bathsheba into his household, formally making her his wife, and she subsequently bore him a son. However, the verse abruptly shatters any illusion of normalcy or human success, delivering a stark and devastating divine verdict: "But the thing that David had done displeased the LORD." This declaration marks a pivotal moment, signaling that despite David's successful manipulation of circumstances in the eyes of humanity, his actions were a profound offense in the sight of a holy God, thereby setting the stage for divine judgment and the unraveling of peace within David's own kingdom and family.
Context
Literary Context
This verse serves as the grim climax to a chapter that meticulously details David's moral descent. It immediately follows a sequence of escalating sins: his initial adultery with Bathsheba while his army was engaged in war (2 Samuel 11:2-5); his subsequent failed attempts to deceive Uriah into covering the pregnancy (2 Samuel 11:6-13); and finally, his cold-blooded orchestration of Uriah's death on the battlefield (2 Samuel 11:14-17). The "mourning" mentioned in verse 27 refers to the customary seven-day period of grieving for the deceased, a period David patiently waited out. His swift action to take Bathsheba as his wife immediately afterward, effectively normalizing the situation from a human perspective, is dramatically undercut by the final, powerful clause: "But the thing that David had done displeased the LORD." This divine pronouncement functions as a narrative pivot, directly setting the stage for Nathan the prophet's confrontational oracle in 2 Samuel 12, where God's judgment is explicitly declared.
Historical & Cultural Context
In the ancient Near East, kings often wielded immense power, including the prerogative to expand their harems, particularly by taking widows into their households. David, as king, already possessed multiple wives, and the addition of Bathsheba, a widow, to his household would not have been culturally or legally unusual from a human standpoint, especially after a period of mourning. The swiftness of the marriage following the mourning period, however, strongly suggests David's urgent need to legitimize Bathsheba's pregnancy and conceal his culpability. The mourning period itself was a deeply ingrained cultural practice, a public display of respect for the deceased and a time for communal grieving. David's calculated decision to wait for this period to conclude before taking Bathsheba further underscores his meticulous efforts to maintain appearances and avert public suspicion. Yet, despite the prevailing cultural norms and David's cunning maneuvers, the divine perspective transcends human custom and exposes the true, abhorrent nature of his actions.
Key Themes
The central theme powerfully underscored by this verse is the inescapable consequence of sin and the certainty of divine judgment. While David successfully manipulated human circumstances and perceptions, the declaration "displeased the LORD" powerfully asserts God's omniscience, moral perfection, and unwavering justice. It reveals that no sin, particularly one involving adultery, deception, and murder, can ever be truly hidden from the all-seeing eyes of God. This divine displeasure highlights God's holiness and justice, demonstrating unequivocally that even His chosen king is not exempt from accountability for grievous transgressions. The verse also introduces the theme of divine intervention and revelation, as God's profound displeasure foreshadows the prophetic confrontation by Nathan, through whom God will expose David's sin and declare its painful consequences, illustrating that God's sovereignty extends over human affairs and moral failures. This moment marks a tragic turning point in David's reign, initiating a prolonged period of personal and familial turmoil that would plague him for years to come, contrasting sharply with the earlier triumphs and blessings of his kingship.
Exposition and Analysis
Key Word Analysis
The Hebrew word dâbâr (H1697) is remarkably versatile, meaning "word," "matter," or "thing." In this context, "the thing that David had done" refers not to a singular isolated act, but to the entire complex sequence of David's grievous actions: his adultery with Bathsheba, his attempts to deceive Uriah, and ultimately, his orchestration of Uriah's murder. It encompasses the full "affair" or "matter" of his sin, highlighting its comprehensive and deliberate nature.
The KJV translates the phrase yera' ba'eyney YHWH as "displeased the LORD." The core of "displeased" here comes from yâraʻ (H3415), which can mean "to be grievous" or "to fear," and is used in conjunction with ʻayin (H5869), meaning "eye." Thus, it literally means "was grievous/evil in the eyes of the LORD." This signifies far more than mere annoyance; it indicates that David's actions were morally repugnant, wicked, and an abomination from God's perfect perspective, a direct offense to His holiness and character.
The use of Yᵉhôvâh (H3068), the covenant name of God, is profoundly significant. It emphasizes that David's actions were not merely social transgressions or violations of human law, but a direct breach of his covenant relationship with the God who had chosen him, blessed him, and established him as king. This was a personal offense against the very God to whom David owed ultimate loyalty, obedience, and devotion, underscoring the immense gravity of his betrayal.
Verse Breakdown
"And when the mourning was past"
This clause highlights David's deliberate and calculated timing. He patiently waited for the culturally prescribed seven-day period of grieving for Uriah to conclude, a strategic move designed to ensure that his subsequent actions would appear less suspicious or scandalous to the public, thereby attempting to conceal his culpability.
"David sent and fetched her to his house, and she became his wife"
This describes the formalization of the illicit relationship. By bringing Bathsheba into his royal household and making her his wife, David sought to provide a legal and social cover for the pregnancy that resulted from their adultery. This act, while appearing legitimate on the surface, was built upon a foundation of profound deceit, adultery, and murder.
"and bare him a son"
This is the immediate, tangible consequence and visible "fruit" of the sinful union. The birth of the son confirms Bathsheba's pregnancy and serves as a constant, living reminder of David's transgression, despite his desperate attempts to normalize and regularize the situation in the eyes of men.
"But the thing that David had done displeased the LORD"
This is the climactic and most crucial clause of the verse. It functions as a stark and unequivocal divine verdict, cutting through all human attempts at cover-up, manipulation, and legitimization. It reveals that while David may have succeeded in deceiving men and managing public perception, he utterly failed to deceive God. The Lord's absolute moral standard condemns David's actions as profoundly evil, setting the stage for divine judgment and the painful unfolding of consequences in the subsequent chapter.
Literary Devices
The verse employs several powerful literary devices to convey its profound message. Juxtaposition is central, dramatically contrasting David's seemingly successful normalization of his sin—taking Bathsheba as his wife and the birth of their son—with God's immediate and unequivocal disapproval. This creates a profound sense of dramatic irony, as the reader is fully aware of David's heinous acts, while the narrative portrays him as successfully managing public perception. The phrase "But the thing that David had done displeased the LORD" acts as a powerful narrative pivot, abruptly shifting the focus from human actions and perceptions to the ultimate divine judgment. It functions as a strong foreshadowing, signaling that despite the apparent calm and David's successful cover-up, severe consequences are imminent and that God will not let David's sin go unaddressed, thereby building suspense for the prophetic confrontation in the next chapter.
Theological and Thematic Connections
2 Samuel 11:27 powerfully articulates a foundational biblical truth: God's absolute holiness and His unwavering opposition to sin. David's actions, though meticulously concealed from human eyes and culturally legitimized, were an abomination in the sight of the Lord. This verse teaches us that God is not mocked; His omniscience means that all our deeds, whether hidden or public, are known to Him. It underscores the futility of attempting to cover sin through human means, as divine justice will ultimately prevail. The "displeasure" of the LORD is not a minor irritation but a profound moral condemnation, signifying a severe breach in the covenant relationship and a direct violation of God's perfect character. This divine verdict sets the stage for the inevitable consequences that follow, demonstrating that while God is merciful, He is also just, and sin carries a heavy price.
Reflection and Application
This verse serves as a stark and sobering reminder that no one, regardless of their position, power, or piety, is exempt from God's moral scrutiny and judgment. David, despite being described as "a man after God's own heart," fell into grievous sin, and despite his meticulous attempts to cover it up and normalize the situation, God's displeasure was immediate and profound. For believers today, this underscores the deceptive nature of sin, which promises pleasure or escape but ultimately leads to divine condemnation and painful consequences. It challenges us to examine our own lives for any areas where we might be attempting to conceal actions, attitudes, or even thoughts that displease the Lord. We are reminded that true peace and integrity come not from successful concealment, but from honest confession and genuine repentance. God sees all, and His standard of holiness remains unchanged. Our response to sin should be immediate humility and a turning back to Him, rather than futile attempts to manage appearances or justify our actions.
Questions for Reflection
FAQ
Why did God allow David to marry Bathsheba if He was displeased?
God's allowance of an event does not equate to His approval of the actions leading to it. In this case, David's marriage to Bathsheba, though legally and culturally permissible in ancient Israelite society (especially for a king taking a widow), was the culmination of a series of grave sins: adultery and murder. God allowed the marriage to proceed as a factual outcome of David's choices, demonstrating His patience and the reality of human free will. However, the immediate declaration that "the thing that David had done displeased the LORD" makes it unequivocally clear that while the marriage itself was allowed to happen, the process by which it came about was abhorrent to God. This allowance also sets the stage for God's subsequent judgment and the severe consequences that would befall David's house, as detailed in 2 Samuel 12. God often permits human actions to unfold, even sinful ones, to demonstrate His justice, mercy, and ultimate sovereignty in the aftermath.
What does "displeased the LORD" truly mean in this context?
The phrase "displeased the LORD" translates the Hebrew yera' ba'eyney YHWH (was evil in the eyes of the LORD). This is a strong and direct condemnation, signifying far more than a mild annoyance or disapproval. It indicates that David's actions—the adultery, the deception, and particularly the murder of Uriah—were morally repugnant, wicked, and an abomination from God's perspective. It highlights God's absolute holiness and His righteous indignation against sin that directly violates His character and His law. This profound displeasure underscores that David's actions were not merely social transgressions but a direct affront to the covenant God, setting the stage for divine judgment and the severe consequences that would follow, as God cannot simply overlook such grievous sin.
Christ-Centered Fulfillment
The profound displeasure of the LORD over David's sin in 2 Samuel 11:27 powerfully underscores the depth of human depravity and the absolute holiness of God, pointing forward to the ultimate solution found in Christ. David, despite being God's anointed king and "a man after God's own heart," failed miserably, attempting to cover his sin through manipulation and murder. This highlights the inherent inability of humanity, even its greatest figures, to meet God's righteous standard or to escape divine judgment for sin. The narrative of David's failure, and the subsequent judgment that fell upon his house, serves as a poignant reminder that a perfect King was needed—one who would not only perfectly obey God's law but also bear the full weight of God's displeasure against sin. Jesus, the true Son of David, stands in stark contrast. Unlike David, who orchestrated death to cover his sin, Jesus, "who committed no sin, nor was any deceit found in His mouth" (1 Peter 2:22), willingly laid down His life. On the cross, He became sin for us, bearing the very displeasure of God that David's actions deserved, so that we might become the righteousness of God in Him (2 Corinthians 5:21). Where David's attempts to cover his sin only brought greater judgment and sorrow, Christ's perfect sacrifice provides the ultimate, complete, and lasting covering, offering forgiveness and reconciliation to all who believe, demonstrating that God is both just and the justifier of those who have faith in Jesus (Romans 3:23-26).