The Second Book Of Samuel. Day 34, David Causes Uriah's Death

David has been working hard to try to cover up his sin of adultery. Until Bathsheba informed him of her pregnancy, I think he believed he had gotten away with it, but now he's in a mess. Bathsheba's husband Uriah was away with the army during the time she conceived the child, so in an attempt to make Uriah think this child is his own, David called him home to Jerusalem for a couple of days on the pretext of wanting a detailed report of Israel's war with the Ammonites. David believed Uriah would go home and sleep with Bathsheba while he's in Jerusalem. Then, within a week or two (for time is of the essence since she is already a month or so pregnant), Bathsheba could have sent a message to her husband announcing that they conceived a child together while he was home. But Uriah didn't go home, telling David that he didn't feel right enjoying the comforts of home and the pleasures of marriage while his fellow soldiers were camped in fields far from home and far from the women they loved. 

David has no valid excuse to keep holding Uriah in Jerusalem. His behavior is going to begin looking suspicious to the honorable young soldier. David has no choice but to send him back to his regiment but he makes a second, deadly choice. He knows that, upon finding out his wife is pregnant by some other man, Uriah will demand that she tell him the truth. Even if she refuses to reveal the identity of her child's father, I don't believe it will be that difficult for Uriah to ask around and find out. At least some of David's servants are aware that Bathsheba visited him late one evening and didn't leave until morning. And people talk, don't they? Those servants probably told their families at home, then their family members told their neighbors, then their neighbors told their co-workers. A fair number of people in the city may be aware that Bathsheba slept with the king, or at least they suspect that's what happened. When Uriah, in righteous indignance, begins asking around about his wife's movements while he was away with the army, it won't take long until he learns of her nighttime visit to the palace.

Then the king of Israel who professes to love the Lord with all his heart will be thought of by many as a hypocrite. Some of his subjects will no longer respect him. Some may even refuse to follow his orders now that they feel they can no longer follow his example. People will whisper about him behind his back and make jokes about him. Not only will he suffer this humiliation, but Uriah may demand some sort of satisfaction, for as King Solomon will later say, "A man who commits adultery has no sense; whoever does so destroys himself. Blows and disgrace are his lot, and his shame will never be wiped away. For jealousy arouses a husband's fury, and he will show no mercy when he takes revenge. He will not accept any compensation; he will refuse a bribe, however great it is." (Proverbs 6:32-35)

Adultery was a capital offense in ancient Israel but capital punishment could not be carried out unless the crime was witnessed by two or more people. This was the rule for all crimes that carried the death penalty. In addition, where adultery was concerned, if a man and woman were caught in the act by two or more witnesses, both parties were to be stoned to death. I can hardly imagine Uriah demanding that the king of Israel be stoned to death, even if David admitted to being the father of Bathsheba's unborn baby. I do not think Uriah would have been in a position to insist on his wife and her partner in adultery being put to death but that doesn't mean he couldn't have made the news known far and wide that the person who ruined his happy home and seduced his wife into debauchery was none other than the king of Israel. 

David will not face the death penalty. Bathsheba will not face the death penalty. But some execution orders are already signed and they are for the only innocent party in this sordid chapter: Uriah. "In the morning David wrote a letter to Joab and sent it with Uriah, saying. In it he wrote, 'Put Uriah out in front where the fighting is fiercest. Then withdraw from him so he will be struck down and die.' So while Joab had the city under siege, he put Uriah at a place where he knew the strongest defenders were. When the men of the city came out and fought against Joab, some of the men in David's army fell; moreover, Uriah the Hittite died." (2 Samuel 11:14-17) 

Unknowingly, Uriah carries his own death sentence back to his army commander who is laying siege to the Ammonite city of Rabbah. Joab unquestioningly follows his Uncle David's orders, likely assuming Uriah has committed some type of unforgivable offense against the king. Joab has not been in Jerusalem for some time and cannot be expected to have heard any gossip regarding David and Bathsheba. I don't believe he suspects David's true motive in causing the death of Uriah. Would it have made any difference if Joab had known Uriah was innocent of any wrongdoing against the king? I tend to think not. I think he would still have acted to save the king's reputation because in his mind this would also serve to protect the national security of Israel. Besides that, we've already learned that Joab can be unscrupulous and violent when it suits him; as time goes on we'll find him becoming more unscrupulous and being willing to bend the rules when it suits him.

Even if Joab knew the truth, I cannot imagine him rebuking David for taking all measures necessary to cover up his crime. But not everyone shares Joab's opinion. The Lord will rebuke David for his crime and He will send the message by someone whose friendship and esteem David values very much: Nathan the prophet. In tomorrow's text we'll find David breathing a sigh of relief when he learns Uriah has been rendered unable to accuse him of anything. He thinks he can cover up his sin, ignore it, put it behind him, and never deal with it. But the Lord loves David too much to allow him to live with sin that's never been dealt with. He has to acknowledge and repent of it, not only for his own good but for the good of all Israel.