TRV
Translation
King James Version
¶ And David sent to Joab, saying, Send me Uriah the Hittite. And Joab sent Uriah to David.
Complete Jewish Bible
David sent this order to Yo'av: "Send me Uriyah the Hitti." Yo'av sent Uriyah to David.
Berean Standard Bible
At this, David sent orders to Joab: “Send me Uriah the Hittite.” So Joab sent him to David.
American Standard Version
And David sent to Joab, saying, Send me Uriah the Hittite. And Joab sent Uriah to David.
World English Bible Messianic
David sent to Joab, “Send me Uriah the Hittite.” Joab sent Uriah to David.
Geneva Bible (1599)
Then Dauid sent to Ioab, saying, Send me Vriah the Hittite. And Ioab sent Vriah to Dauid.
Young's Literal Translation
And David sendeth unto Joab, `Send unto me Uriah the Hittite,' and Joab sendeth Uriah unto David;
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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 11:6 marks a tragic turning point in King David's life, initiating his desperate and calculated attempt to conceal his adultery with Bathsheba and her subsequent pregnancy. This pivotal verse reveals David's immediate response to a crisis of his own making, choosing deception and manipulation over confession and repentance, thereby setting in motion a series of events that would lead to further grievous sin, including murder, and severe, long-lasting consequences for his household and kingdom.
CONTEXT
Literary Context: This verse is deeply embedded within the unfolding tragedy of David's moral decline, following directly from the revelation of Bathsheba's pregnancy, a direct consequence of David's illicit affair while his army was engaged in war (2 Samuel 11:1-5). The narrative has shifted dramatically from recounting David's triumphs and the establishment of his kingdom to a stark exposé of his profound moral failure. David's command to Joab in this verse represents the first tangible step in his elaborate, yet ultimately futile, scheme to cover up his sin and make Uriah appear to be the father of Bathsheba's child. The tension is palpable as the reader, privy to David's secret, anticipates the unfolding of his manipulative plan and its inevitable, disastrous unraveling.
Historical & Cultural Context: In ancient Israel, kings held immense power, often seen as God's anointed representatives, yet they were unequivocally subject to the divine Law. Adultery was a capital offense, punishable by death under Mosaic Law (Leviticus 20:10). An illegitimate child, especially one born to the king, would have been a profound scandal, threatening David's reputation, the legitimacy of his reign, and the very stability of his kingdom. Uriah's identity as a "Hittite" is profoundly significant; though a non-Israelite, he was one of David's elite "mighty men" (2 Samuel 23:39), demonstrating his unwavering loyalty, courage, and complete integration into Israelite society and military. David's abuse of his royal authority over Uriah, a faithful subject, and Joab, his trusted general, represents a profound breach of trust and a grave misuse of divinely granted power.
Key Themes: This verse powerfully illustrates several crucial themes. It highlights the slippery slope of sin, demonstrating how one transgression (adultery) quickly necessitates further, more grievous sins (deception, manipulation, and ultimately, murder). It underscores the corrupting influence of unchecked power, as David exploits his royal authority for personal gain and concealment rather than for justice or the welfare of his people. The narrative also sets up a stark contrast between David's moral failure and Uriah's unwavering loyalty and integrity, which becomes even more pronounced in the following verses (2 Samuel 11:9-13). Finally, it introduces the inescapable theme of divine justice and consequences, foreshadowing the severe repercussions that David and his household would face for these actions, as later prophesied by the prophet Nathan (2 Samuel 12:7-12).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The narrative of 2 Samuel 11:6 employs several powerful literary devices that deepen its impact. Irony is profoundly present, as David, the "man after God's own heart" and a celebrated warrior-king, descends into moral depravity and manipulative deceit, contrasting sharply with the unwavering integrity and loyalty of Uriah, a non-Israelite. This creates a powerful sense of contrast between David's self-serving actions and Uriah's selfless devotion, which will become even more apparent in subsequent verses. The verse also serves as clear foreshadowing, hinting at the escalating nature of David's sin. His initial act of calling Uriah home is a seemingly innocuous request, yet the reader, aware of Bathsheba's pregnancy, understands its sinister intent, anticipating the further dark deeds David will commit to maintain his facade. The concise, almost clinical description of David's command and Joab's immediate compliance also contributes to a sense of dramatic tension, propelling the narrative forward toward its tragic climax.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse serves as a stark biblical illustration of the insidious nature of unconfessed sin and the destructive path of deception. David's actions demonstrate the pervasive human tendency to hide rather than repent, revealing how one transgression can rapidly lead to a cascade of further, more grievous sins, each more severe than the last. It underscores the biblical truth that sin, when conceived, gives birth to death, not only spiritually but often physically and relationally. David's abuse of power and betrayal of trust against a loyal subject highlights the profound moral responsibility inherent in positions of authority and the dire consequences when that authority is used for selfish ends. Ultimately, this narrative serves as a sobering reminder that no sin, especially one committed by an anointed leader, can remain hidden from God, and divine justice will inevitably prevail, even if it brings pain and suffering.
REFLECTION AND APPLICATION
David's desperate attempt to cover his sin in 2 Samuel 11:6 offers a timeless and sobering lesson for all believers. It reveals the profound danger of allowing unconfessed sin to fester, demonstrating how the initial transgression quickly metastasizes into a complex web of deceit, manipulation, and even violence. We are prone to the same temptation to hide our failures, fearing exposure, shame, or the painful consequences of our actions. However, David's story powerfully illustrates that secrecy only compounds the problem, leading to deeper brokenness, intensified guilt, and more severe repercussions, both for ourselves and for those around us. True healing and restoration come not through concealment, but through humble confession, genuine repentance, and seeking God's gracious forgiveness. This narrative calls us to cultivate a posture of immediate and transparent accountability before God and others, trusting in His boundless grace to forgive and restore, rather than succumbing to the destructive allure of cover-ups and self-preservation.
Questions for Reflection
FAQ
Why did David not simply confess his sin and seek God's forgiveness immediately?
Answer: David's failure to confess immediately is a common human response to sin, driven by fear of exposure, overwhelming shame, and the potential loss of reputation or position. As king, David had immense power and privilege, and admitting adultery and the resulting illegitimate pregnancy would have been a catastrophic scandal, potentially threatening his throne and his standing with God and his people. His decision to orchestrate a cover-up, starting with sending for Uriah, was a desperate attempt to avoid these immediate consequences and maintain his public image, illustrating the deceptive nature of sin that promises protection but delivers deeper entanglement and ultimately, greater judgment.
How does Uriah's identity as a Hittite impact the narrative of this verse?
Answer: Uriah's identity as a Hittite is highly significant because it highlights his extraordinary loyalty and integrity in stark contrast to David's profound moral failure. Though a non-Israelite, Uriah was a dedicated "mighty man" in David's army (2 Samuel 23:39), serving faithfully on the battlefield while David remained in Jerusalem. His later refusal to go home and enjoy comforts while his fellow soldiers were fighting (2 Samuel 11:9-11) underscores his deep commitment to the war effort and his comrades. This makes David's betrayal of him—using him as a pawn in a deceitful scheme that leads to his death—all the more heinous and morally reprehensible, showcasing that true character and faithfulness can transcend ethnic or national origin.
Does this verse suggest that Joab was complicit in David's sin from the beginning?
Answer: In 2 Samuel 11:6, Joab's role is simply one of unquestioning obedience. The text states, "And David sent to Joab, [saying], Send me Uriah the Hittite. And Joab sent Uriah to David." At this specific point, there is no indication that Joab was aware of David's true motives or the sinister plot unfolding. He was merely following a direct command from his king, as was expected of a loyal general. Joab's complicity only begins later, when David sends the infamous letter instructing Joab to place Uriah in the fiercest part of the battle to ensure his death (2 Samuel 11:14-15). Therefore, in this particular verse, Joab is an unwitting instrument in David's initial deception, not yet a knowing accomplice.
CHRIST-CENTERED FULFILLMENT
The tragic narrative of David's fall, epitomized by his manipulative actions in 2 Samuel 11:6, powerfully underscores humanity's desperate need for a perfect King. David, the "man after God's own heart," abuses his divinely appointed power, succumbs to lust, and attempts to cover his sin with elaborate deceit, ultimately leading to murder. This stark failure highlights that even the greatest human kings are flawed, prone to sin, and utterly incapable of perfectly upholding God's righteousness or truly atoning for sin. In profound contrast, Jesus Christ is the King who never abuses His power but uses it for redemptive purposes. He is the ultimate innocent victim, like Uriah, but unlike Uriah, He willingly laid down His life, not as a pawn in a human cover-up, but as the perfect, spotless sacrifice to genuinely atone for the sins of the world (John 1:29). While David sought to conceal his sin, Jesus came to expose sin's power and then conquer it on the cross, offering true forgiveness, cleansing, and reconciliation with God that no human scheme or sacrifice could ever provide (Romans 5:8). He is the King who is "tempted in every way, just as we are—yet he did not sin" (Hebrews 4:15), providing the perfect righteousness that David lacked and the only true path to eternal life.