When Absalom rebelled against his father, Ahithophel switched sides and became Absaloms counselor. He gave two pieces of strategic advice to Absalom. The first was to publicly take possession of the kings harem, thus showing himself to be mightier than the king (2 Sam. 16:21, 22). His second advice was to immediately pursue David and kill him while he was in flight from Absalom in disarray (2 Sam. 17:1, 2). David was able to thwart this advice by having his trusted confidante, Hushai, pretend to be a traitor and warn Absalom that David was lying in wait to ambush Absaloms troops. When Absalom followed the advice of Hushai rather than that of David, Ahithophel went to his home town of Giloh and hung himself. David speaks of the remorse he had for Ahithophels treason in moving expressions in Psalms 55:12-14.
While we cannot know the motivation for Ahithophels counsel to take the harem of David, one possible motive is obvious. As the patriarch of Bathshebas family he must have felt shamed and betrayed by David when the king had taken his granddaughter, another mans wife, and had her husband killed in battle. He may have even felt justified in light of Nathans prophecy that this would happen (2 Sam. 12:11). Revenge may well have been at least part of his motivation. This, too, provides a powerful lesson for us today"Vengeance is mine, saith the Lord" (Deut. 32:35; Rom. 12:19; Heb. 10:30).
Machir, Her Brother
Machir plays two bit roles in the saga of David. In the bitter squabbling after King Sauls death many men made the mistake of trying to win the kings favor by proclaiming themselves enemies of Saul and his house. In exasperation, David finally asks, "Is there not yet any of the house of Saul that I might show the kindness of God unto him?" (2 Sam. 9:3). He is informed that the son of Jonathan, Mephibosheth, a cripple, is still living. "Where is he," asks David. "He is in the house of Machir, the son of Ammiel, in Lodebar" (v. 4). It must have taken great courage for Machir to befriend a potential heir of the throne at that particular point of time.
The next incident is in connection with the rebellion of Absalom. His grandfather, Ahithophel, had correctly assayed the situation when he said that David was fleeing in disarray. The king had been thoroughly humiliated and had to go across the Jordan, to the mountain fortress of Mahanaim. He knew he would have to regroup there but was without supplies to arm, garrison, and feed his men. How it must have delighted the discouraged kings heart to see an entire caravan of supplies already being delivered from Amman through the intervention of Machir (2 Sam. 17:27-29).
Even though his father had switched allegiance to Absalom Machir would remain loyal to the king even as he remained loyal to the house of Jonathan when others in Israel were distancing themselves from the house of Saul. Machir, like Barnabas in the New Testament, would always be the friend of the friendless, supporting the cause of the unpopular. Paul summarizes the lesson for us in Hebrews 10:32, 33, "But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions; Partly, whilst ye were made a gazing stock both by reproaches and afflictions; and partly, whilst ye became companions of them that were so used."
Uriah, Her First Husband
It is hard to imagine a more noble and loyal character than that of Uriah. Although a Hittite by nationality, he was obviously at least a second generation Jew by religion for his name contains the iah suffix for Jehovah and means the flame [or light] of Jehovah. Five other Israelites in the Bible bear the same name. Like his father-in-law, he was one of Davids "mighty men" (2 Sam. 23:39), a list so exclusive that it does not even include the name of Joab, the general of Davids forces and Uriahs commander in battle.
His loyalty was not only to his king and the nation but he showed a fierce personal loyalty to Joab (2 Sam. 11:11). How ironic it is that Joab is the one who is shortly commissioned to arrange for the death of Uriah (vs. 14, 15).
The lesson Uriah brings to us is again one of priorities, placing the work of God ahead of personal pleasure, even the legitimate joys of life. The singleness of purpose and zeal for the Lords cause which Uriah showed are seldom found, either in his day or ours.
David, Her Second Husband
David was "a man after Gods own heart" (Acts 13:22; 1 Sam. 13:14) yet in this one incident he breaks over half of the ten commandments. This becomes, at his death, the only liability charged against him (1 Kings 15:5).
The account of the sin poses a few interesting questions. Since she was the granddaughter of his closest adviser, the daughter and husband of two of his top soldiers, why did he need to inquire who she was? The answer probably includes at least three ingredients: (1) the instance takes place "in an eveningtide" when daylight was departing and he could see only a vague picture; (2) although he may have known her personally he would have only seen her covered with the traditional vail and loose clothing which would not have revealed her beauty; and (3) there was some distance, both vertically and horizontally, separating the kings palace from surrounding homes.
Would he not have recognized the name of Uriah, when given, as a trusted soldier? Undoubtedly yes! It had become customary, however, for kings to have their own way and exclude themselves from the law. Evidently David had started becoming accustomed to the perks of his office and had begun multiplying wives and concubines unto himself (2 Sam. 5:13). This might also be indicated by two observations in the narrative of his sin with Bathsheba. In the first verse we are told that at "the time when kings went out to battle" that "David tarried at Jerusalem." We find him here rising from his bed "at eventide," a time when others are only beginning to think about retiring to their beds, suggesting he had spent some time in the afternoon at ease. These are all suggestive of a natural moral laxity that comes with prosperity.
Why was Bathsheba bathing so publicly? She probably did not consider it public. The middle eastern houses had roofs with walls that came to about waist height. David could view her because the height of the kings house was so much greater that the shallow walls did not protect her from his view. The bathing was porbably not the usual bath for cleanliness, but a ritual bath connected with the uncleanness that was upon a woman for seven days after her menstrual period (Lev. 15:25-33). This is suggested in verse four of the narrative where that point is probably mentioned to further prove that she had not become impregnated by Uriah or anyone else. In fact, the knowledge of the purpose of such bathings may have been partially responsible for the seed of lust to rise in Davids heart.
There is no indication in the account as to her reaction to his proposal. She is not painted as a seductress or agressive although she may have been a willing participant, perhaps considering it her obligation to a king who could demand concubines at will. Despite the heinousness of the sin, Bathsheba not only became a wife (and not a concubine) and the favored of all his wives. Nathan, Her Accuser
The twelfth chapter of second Samuel delineates the account of Nathans confronting David with his crime. The story of the ewe lamb was an ideal tool for forcing David to judge himself. The effect was to produce complete repentance as is beautifully shown in the 51st Psalm which David wrote to show his hearts feelings. There is no reason to suspect that Bathsheba felt any differently.
Nathan was a common Hebrew name (meaning gift) and Nathan the prophet may or may not have been the father of another of Davids top soldiers, Igal (2 Sam. 23:36), and brother of a later captain in Davids forces, Joel (1 Chron. 11:38); or he may have been the father of two of Solomons chieftans, Azariah and Zabud (1 Kings 4:5) though it is more likely that these would have been children of Solomons brother Nathan.
Although Nathan appears in this story as a messenger of gloom to David and Bathsheba he remains as a trusted adviser to both of them. It is by his intervention that Solomon acceded to the throne at Davids death instead of Adonijah (1 Kings 1:11). It is also noteworthy that he addresses Bathsheba first on this matter before going directly to David. Perhaps it is for this reason that Brother Russell suggests that Bathsheba had chosen Nathan to be the tutor of Solomon (R5701:5; 4286:5).
In any event, we see in Nathan the faithful prophet, neither biased for or against the one to whom he is send, but concerned totally with conveying the message of Jehovah.
Her First Son
The child which David sired