Lessons from the Great and the Small

Nine Men in the Life of Bathsheba

Is not this Bathsheba, the daughter of Eliam, the wife of Uriah the Hittite?—
2 Samuel 11:3

Lives are often defined by those with whom we come in contact. Bathsheba is a good example. There is little we know of her life and character from the Scriptural account. We have no direct information concerning her character, either for good or for bad. She only figures directly in four incidents in the Bible: her illegitimate liaison with King David (2 Samuel 11), her reaction to the death of her firstborn (2 Samuel 12), her plea for the kingship for her son Solomon (2 Kings 1), and her intercession on behalf of Adonijah in the matter of Abishag (2 Kings 2).

However, we do know a certain amount about her family. The small cameo roles they play in the Bible help us flesh out a more accurate picture of Bathsheba herself. She came from one of the most prominent families in ­Israel. Both her father and first husband were in the elite palace guard and her grandfather served as the chief political adviser to King ­David. In this study we touch briefly on nine men whose lives impacted Bathsheba’s.

Eliam, Her Father

The father of Bathsheba was Eliam (2 Samuel 11:3), also known as Ammiel (1 Chronicles 3:5). He was ranked as one of the thirty-seven “mighty men of David” (2 Samuel 23:34) and thus would have been a frequent guest at the palace. Other than this we know little of him, except for the fact that he had a daughter and gave her a name.

It is worthy of note that she was not known as Bathsheba when she was born. Her birth name was Bathshua (1 Chronicles 3:5). It was not unusual among the Israelites to have a name change. Frequently this was done at the ceremony we know as Bar-Mitzvah or Bat-Mitzvah at about the age of twelve. The first name reflected the feelings of the parents at the time of her birth, while the second reflected her own character and, in particular, her relationship to the law.

Her birth name, Bathshua, means “daughter of my prosperity” (compare Strong’s #1340 and #7771). The name by which we know her, Bathsheba, signifies “daughter of an oath” (Strong’s #1339) and is often used of the oath-bound covenant made with Abraham.

In this transition of names we note a progress in her father’s appreciation of her. Though he first names her in honor of his own prominent and prosperous position in the kingdom of David, his values later change and he honors her by calling her the “daughter of the oath” or “daughter of the oath-bound covenant.” It is a lesson for each of us to apprise spiritual growth as superior to material prosperity at all times.

Ahithophel, Her Grandfather

Ahithophel was the chief counselor of David and ranked even above the priests Abiathar and Jehoiada (1 Chronicles 27:33,34). So wise were his counsels that it was said of him, it “was as if a man had inquired at the oracle of God: so was all the counsel of Ahithophel both with David and with Absalom” (2 Samuel 16:23).

When Absalom rebelled against his father, Ahithophel switched sides and became Absalom’s counselor. He gave two pieces of strategic advice to Absalom. The first was to publicly take possession of the king’s harem, thus showing himself to be mightier than the king (2 Samuel 16:21,22). His second advice was to immediately pursue David and kill him while he was in flight from Absalom in disarray (2 Samuel 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 Absalom’s troops. When Absalom followed the advice of Hushai rather than Ahithophel, the latter went to his home town of Giloh and hung himself. David speaks of the remorse he had for Ahithophel’s treason in moving expressions in Psalm 55:12-14.

Though we cannot know the motivation for Ahithophel’s counsel to take the harem of ­David, one possible motive is obvious. As the patriarch of Bathsheba’s family he must have felt shamed and betrayed by David when the king took his granddaughter, another man’s wife, and had her husband killed in battle. He may have even felt justified in his advice in light of Nathan’s prophecy that this would happen (2 Samuel 12:11). Revenge may have been at least part of his motivation. This, too, provides a powerful lesson for us today—“Vengeance is mine, saith the Lord” (Deuteronomy 32:35; Romans 12:19; Hebrews 10:30).

Machir, Her Brother

Machir plays two bit roles in the saga of David. In the bitter squabbling after King Saul’s death many men made the mistake of trying to win the king’s favor by proclaiming themselves enemies of Saul and his house. In exasperation, David finally asked, “Is there not yet any of the house of Saul that I might show the kindness of God unto him?” (2 Samuel 9:3). He is informed that the son of Jonathan, Mephibosheth, a cripple, is still living. “Where is he?” asked David. “He is in the house of Machir, the son of Ammiel, in Lo-debar” (verse 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 king’s heart to see an entire caravan of supplies already being delivered from Amman through the intervention of Machir (2 Samuel 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 David’s “mighty men” (2 Samuel 23:39), a list so exclusive that it does not even include the name of Joab, the general of David’s forces and Uriah’s commander in battle.

His loyalty was not only to his king and the nation but he showed a fierce personal loyalty to Joab (2 Samuel 11:11). How ironic it is that Joab is the one who is shortly commissioned to arrange for the death of Uriah (verses 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 Lord’s cause which Uriah showed are seldom found, either in his day or ours.

David, Her Second Husband

David was “a man after God’s own heart” (Acts 13:22; 1 Samuel 13:14) yet in this one incident he breaks over half of the ten commandments. This becomes the only liability charged against him at his death (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 of one top soldier and the wife of another, 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 king’s 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 was becoming accustomed to the perks of his office and had begun multiplying his wives and concubines (2 Samuel 5:13). This is also suggested by two parts of the narrative of his sin with Bathsheba. 2 Samuel 11:1 says at the time “when kings went out to battle … 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 all suggest 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 king’s house was so much greater that the shallow walls did not protect her from his view. The bathing was probably 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 (Leviticus 15:25-33). This is suggested in verse four of the narrative where that point is probably mentioned to further prove she had not become impregnated by Uriah or anyone else.

The account does not indicate her reaction to his proposal. She is not painted as seductive or aggressive, 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 (rather than a concubine), but the favored of all his wives.

Nathan, Her Accuser

The twelfth chapter of second Samuel delineates Nathan’s confrontation with David concerning his crime. The story of the ewe lamb was an ideal tool for inducing David to judge himself. The effect produced complete repentance as is beautifully shown in the 51st Psalm which David wrote to show his heart’s feelings. There is no reason to suppose Bath­sheba felt differently.

Nathan was a common Hebrew name (mean­ing gift), so he may be different than “Nathan of Zobah,” father of another of David’s top soldiers, Igal (2 Samuel 23:36). It is also uncertain whether he was the brother of a later captain in David’s forces, Joel (1 Chronicles 11:38). Possibly he was the father of two of Solomon’s chieftans, Azariah and Zabud (1 Kings 4:5) though it is more likely they were children of Solomon’s brother Nathan.

Although in this story Nathan is a messenger of gloom to David and Bathsheba, he remains a trusted adviser to both of them. By his intervention Solomon acceded to the throne at David’s death instead of Adonijah (1 Kings 1:11). It is noteworthy that he addressed Bath­sheba on this matter first, before going directly to David. Perhaps for this reason Brother Russell suggests Bathsheba had chosen Nathan to be the tutor of Solomon (Reprints, pp. 5701 and 4286).

In any event, we see in Nathan a faithful prophet, biased neither for or against the one to whom he is sent, but totally concerned with conveying the message of Jehovah.

Her First Son

The child which David sired in sin was born with an incurable disease. (The word translated “very sick” in 2 Samuel 12:15 is translated “incurable” in five of its nine usages in the Old Testament.) David fasted and prayed for the life of the child. When he died at the age of seven days, David immediately laid aside the garments of repentance and mourning and broke his fast. This change of manner is noted in 2 Samuel 12:20, “Then David arose from the earth, and washed, and anointed himself, and changed his apparel, and came into the house of the LORD, and worshipped: then he came to his own house; and when he required, they set bread before him, and he did eat.”

Notice that he not only changed his appearance, but that he went into the house of the Lord and “worshipped.” Rather than accusing God of taking the life of his son, or being bitter for the punishment, he accepted the discipline of the Lord. There is no reason to think Bath­sheba felt differently.

Solomon, Her Second Son

Like Bathsheba herself, her second son was given two names. In his case, however, both were given at birth—one by David (notice the masculine pronoun in 2 Samuel 12:24) and the other by Nathan. Nathan named him Jedidiah, meaning “beloved of Jehovah,” though some commentators take it as “pardoned by Jehovah” (2 Samuel 12:25). David named him Solomon (verse 24), meaning “peaceful.” The two names taken together present a beautiful thought—“I have peace because I am still beloved and have received pardon for my sins.”

We know little of Bathsheba the mother. She may have delegated much of his education to Nathan the prophet. We do know of her desire for him to accede to the throne from the account in 1 Kings, chapter one.

The last chapter of the book of Proverbs is attributed to a king named Lemuel. Though some take him to be an unknown monarch of a nearby country, most commentators agree with the ancient Jewish rabbis in identifying the name Lemuel (along with the Agur of chapter 30) as pen names for Solomon. If so, the first verse of that chapter is worthy of note: “The words of king Lemuel, the prophecy that his mother taught him.”

This would ascribe the entire chapter of this prophecy to Bathsheba and an analysis of the chapter seems to confirm this view. As a mother, one desirous of his exaltation, she would know her son better than anyone else. In this prophecy she zeroes in on Solomon’s two greatest weaknesses: wine and women. In verses four through seven she admonishes him that “it is not for kings to drink wine.” The remainder of the chapter gives a job description of the kind of wife she would desire for Solomon. The indication is of a mother’s intense care for her child and a keen eye for his weaknesses which need attention.

Nathan, Her Third Son

Nathan is the first child Bathsheba could name. Her first child died before a name was given and the second was named successively by David and Nathan the prophet. The name she chose gives an insight into her character. Very likely it was in honor of her friend and counselor, Nathan the prophet. Yet this was the very man who had pronounced the death sentence of God on her firstborn.

How few would have the moral fortitude both to accept such a harsh pronouncement and to honor the one delivering it by naming the first child they are privileged to name with his name. Would that we could each value our critics so dearly as to appreciate the words they speak even when, perhaps specially when, they are contrary to our actions and reproofs of them!

God’s forgiveness of the sin of David and Bathsheba is further highlighted by the fact that both the mother and step-father of Jesus come from their lineage. Joseph is a descendant of Solomon (Matthew 1:6, 16) and Nathan is an ancestor of Mary (Luke 3:31).

Summary

Thus, though we know little of Bathsheba directly, from the men surrounding her we get a view of a faithful woman of Israel who is unfortunately known mostly by her one sinful act. We begin to view her as a woman of prominence, a faithful mother, a humble penitent, a wise prophetess, and a favored wife of the “man after God’s own heart.”