2 Samuel 11:13
Then David invited Uriah to eat and drink with him, and he got Uriah drunk. And in the evening Uriah went out to lie down on his cot with his master's servants, but he did not go home.
Then David invited him
The Hebrew root for "invited" is קָרָא (qara), which often implies a calling or summoning. In this context, it reflects David's attempt to manipulate the situation by extending hospitality. Historically, kings would use feasts as a means to influence or control others, highlighting David's strategic, albeit morally questionable, approach.

to eat and drink with him
Eating and drinking together in ancient Near Eastern culture was a sign of fellowship and trust. David's invitation to Uriah was not just about hospitality but a calculated move to lower Uriah's defenses. This reflects the cultural importance of meals as a means of forming alliances or achieving personal goals.

and David got him drunk
The Hebrew word for "drunk" is שָׁכַר (shakar), which means to become intoxicated. This act by David was a deliberate attempt to compromise Uriah's judgment. In a broader biblical context, drunkenness often symbolizes a loss of control and moral failure, which David sought to exploit for his own ends.

But in the evening
The phrase "in the evening" signifies a time of reflection and decision-making. Despite David's efforts, Uriah's actions in the evening demonstrate his steadfastness and integrity. The evening, a time often associated with rest and vulnerability, becomes a moment of moral strength for Uriah.

Uriah went out to sleep on his mat
The act of sleeping on a mat, rather than in the comfort of his home, underscores Uriah's loyalty and commitment to his fellow soldiers. The Hebrew term for "mat" (מִשְׁכָּב, mishkav) can also imply a place of rest, yet Uriah chooses solidarity over personal comfort, highlighting his noble character.

with his master’s servants
Uriah's choice to sleep with the servants of his master, King David, rather than going home, reflects his dedication to the king and his fellow warriors. This decision is rooted in the military code of conduct and loyalty, emphasizing Uriah's honorable nature in contrast to David's deceit.

he did not go home
The phrase "he did not go home" is pivotal, as it signifies Uriah's unwavering integrity. Despite the king's attempts to cover his own sin, Uriah remains faithful to his duties. This steadfastness serves as a moral counterpoint to David's actions, highlighting the themes of loyalty and righteousness in the face of temptation.

Persons / Places / Events
1. David
The King of Israel, who orchestrates a plan to cover up his sin with Bathsheba by attempting to manipulate Uriah.

2. Uriah the Hittite
A loyal soldier in David's army and the husband of Bathsheba, who remains faithful to his duties despite David's attempts to compromise him.

3. Jerusalem
The city where these events take place, serving as the political and spiritual center of Israel.

4. Bathsheba
Although not directly mentioned in this verse, she is central to the events as the woman with whom David committed adultery.

5. David's Servants
They are part of the royal household and witness to David's actions, highlighting the public nature of his sin.
Teaching Points
The Deceptive Nature of Sin
Sin often leads to further sin. David's initial wrongdoing with Bathsheba leads him to deceit and manipulation.

Integrity in Adversity
Uriah's refusal to go home, even when drunk, highlights his integrity and commitment to his duties, serving as a model for believers.

The Consequences of Leadership Failures
As a leader, David's actions have far-reaching consequences, reminding us of the responsibility that comes with leadership.

The Ineffectiveness of Human Schemes
Despite David's efforts to cover his sin, his plans fail, illustrating that human schemes cannot thwart God's justice.

The Call to Repentance
David's later repentance (Psalm 51) shows the importance of acknowledging sin and seeking God's forgiveness.
Bible Study Questions
1. How does David's attempt to cover his sin with Bathsheba reflect the nature of sin in our own lives?

2. In what ways does Uriah's integrity challenge us to remain faithful in our responsibilities, even when faced with temptation?

3. How can leaders today learn from David's failure to uphold moral integrity, and what steps can they take to avoid similar pitfalls?

4. Reflect on a time when you tried to cover up a mistake. What were the outcomes, and how might you have handled it differently in light of this passage?

5. How does David's eventual repentance in Psalm 51 provide a model for us when we fall into sin, and what steps can we take to ensure genuine repentance?
Connections to Other Scriptures
2 Samuel 11:1-12
Provides context for David's sin with Bathsheba and his initial attempts to cover it up by bringing Uriah back from the battlefield.

Proverbs 20:1
Warns about the dangers of alcohol, which David uses to try to manipulate Uriah.

Psalm 51
David's psalm of repentance, which reflects his later acknowledgment of sin and plea for God's mercy.

1 Corinthians 10:13
Speaks to the faithfulness of God in providing a way out of temptation, contrasting with David's failure to seek such a path.
The Sinfulness of Causing DrunkennessHenry, Matthew2 Samuel 11:13
A Man's Weak HoursH. W. Beecher.2 Samuel 11:2-24
David and BathshebaH. Kollock, D. D.2 Samuel 11:2-24
David's Dark DaysW. J. Knox Little, M. A.2 Samuel 11:2-24
David's DownfallC. Ness.2 Samuel 11:2-24
David's FallR. E. Faulkner.2 Samuel 11:2-24
David's Great TrespassW. G. Blaikie, M. A.2 Samuel 11:2-24
Looking At a Wrong Thing PerilousA. Maclaren2 Samuel 11:2-24
Satan Ever Near the IdleJ. Trapp.2 Samuel 11:2-24
Sin, a Malicious GuestSpurgeon, Charles Haddon2 Samuel 11:2-24
Sloth and SinH. E. Stone.2 Samuel 11:2-24
Susceptibility to SinHomiletic Review2 Samuel 11:2-24
The Fall and Punishment of David IllustratedJ. Venn, M. A.2 Samuel 11:2-24
Transgression: its Progress And, ConsummationC. M. Fleury, A. M.2 Samuel 11:2-24
Watchfulness Against Riotous Appetites ImperativeE. P. Thwing.2 Samuel 11:2-24
Entanglements of SinB. Dale 2 Samuel 11:5-15
People
Abimelech, Ammonites, Bathsheba, David, Eliam, Jerubbaal, Jerubbesheth, Joab, Uriah, Urijah
Places
Jerusalem, Rabbah, Thebez
Topics
Ate, Bed, Calleth, Causeth, Couch, David, Didn't, Drank, Drink, Drinketh, Drunk, Eat, Eateth, Evening, Home, Invitation, Invited, Lie, Lord's, Master's, Mat, Meat, Presence, Rest, Servants, Sleep, Uriah, Worse
Dictionary of Bible Themes
2 Samuel 11:13

     5229   bed

2 Samuel 11:1-17

     5040   murder

2 Samuel 11:1-27

     5714   men

2 Samuel 11:2-17

     5290   defeat
     5817   conspiracies

2 Samuel 11:3-24

     5305   empires

2 Samuel 11:6-13

     8279   innocence, examples

2 Samuel 11:11-13

     8476   self-discipline

2 Samuel 11:12-13

     4434   drinking

Library
David's Fall 2Sam 11:27

John Newton—Olney Hymns

How those are to be Admonished with whom Everything Succeeds According to their Wish, and those with whom Nothing Does.
(Admonition 27.) Differently to be admonished are those who prosper in what they desire in temporal matters, and those who covet indeed the things that are of this world, but yet are wearied with the labour of adversity. For those who prosper in what they desire in temporal matters are to be admonished, when all things answer to their wishes, lest, through fixing their heart on what is given, they neglect to seek the giver; lest they love their pilgrimage instead of their country; lest they turn
Leo the Great—Writings of Leo the Great

The Sixth Commandment
Thou shalt not kill.' Exod 20: 13. In this commandment is a sin forbidden, which is murder, Thou shalt not kill,' and a duty implied, which is, to preserve our own life, and the life of others. The sin forbidden is murder: Thou shalt not kill.' Here two things are to be understood, the not injuring another, nor ourselves. I. The not injuring another. [1] We must not injure another in his name. A good name is a precious balsam.' It is a great cruelty to murder a man in his name. We injure others in
Thomas Watson—The Ten Commandments

Samuel
Alike from the literary and the historical point of view, the book[1] of Samuel stands midway between the book of Judges and the book of Kings. As we have already seen, the Deuteronomic book of Judges in all probability ran into Samuel and ended in ch. xii.; while the story of David, begun in Samuel, embraces the first two chapters of the first book of Kings. The book of Samuel is not very happily named, as much of it is devoted to Saul and the greater part to David; yet it is not altogether inappropriate,
John Edgar McFadyen—Introduction to the Old Testament

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