Like Ahimelech (1 Samuel 26:6), he belonged to a notable people (Genesis 23:3; Ezekiel 16:3; 1 Kings 10:29; 2 Kings 7:6), had adopted the faith of Israel, and joined David in exile; he was one of the famous "thirty" (1 Chronicles 11:41; 2 Samuel 23:39), married Bathsheba (the young and beautiful daughter of a brother officer), to whom he was fondly attached (2 Samuel 12:3), and had a house overlooked by the king's palace. The story of this man, "immortal by his wrongs," constitutes a little tragedy. He was:

1. Greatly distinguished for his heroic courage. For more than twenty years he had taken part in the conflicts of David, and contributed to his victories; and, by the valour which he displayed, gained and kept an honourable position.

2. Grievously wronged by his royal master. Having been secretly dishonoured by the king, he was specially sent for, treated with guile, and tempted to become an unconscious agent in concealing the crime. "Were honour driven out of the world, it should find a refuge in the breast of kings."

3. A noble example of patriotic devotion. "The ark, and Israel, and Judah, abide in tents," etc. (ver. 11). He "may be regarded from a moral standpoint as a type of the marvellous power and self-control for which those troops, then in their prime, must have been distinguished" (Ewald). In contrast with the indulgent habit (ver. 1) of the king, he exhibited sympathy, self-denial, zeal, and determination: "I will not do this thing."

"The ark of God is in the field,
Like clouds around the alien armies sweep;
Each by his spear, beneath his shield,
In cold and dew the anointed warriors sleep.

"And can it be? thou liest awake,
Sworn watchman, tossing on thy couch of down;
And doth thy recreant heart not ache
To hear the sentries round the leaguered town?

"Oh, dream no more of quiet life;
Care finds the careless out; more wise to vow
Thine heart entire to faith's pure strife;
So peace will come, thou knowest not when or how."

(Lyra Apostolica.')

4. A pitiable instance of a common failing. (Ver. 13.) He was susceptible to the power of temptation, even as others. Though proof against indulgence in one form, he was overcome by it in another. But he did not entirely lose his self-control. And the guilt of the tempted is far surpassed by that of the tempter. Intoxication weakens the sense of duty, strengthens the force of the passions, is often used as an incitement to vice, and is a fruitful source of incalculable moral, and physical evil in the individual, the family, and society (1 Samuel 25:37, 38; 2 Samuel 13:38).

5. The unsuspecting bearer of his own death warrant. "And David wrote a letter to Joab," etc. - the first letter mentioned in the Bible - telling him "that he had offended him," etc. (Josephus). And without suspecting its contents, he delivered the treacherous missive.

6. The hapless victim of his unswerving fidelity. "He assigned Uriah a place where he knew that valiant men were" (ver. 16). "Honour is pretended to poor Uriah; death is meant. He was not the first or last that perished by his friends" (Hall). "He fell unconscious of his wife's dishonour" (Stanley). "Thus fell this brave man, a sacrifice to his own heroic virtue and his prince's guilt. He fell, but not alone; some of his brave companions in arms stood by him to the last, nor deserted him in death" (Delany). The report of his fate was received by the king with the cold and commonplace reflection, "The sword devoureth one as well as another" (ver. 25). "That the sin of David was fulfilling some righteous judgment of God against Uriah and his house, I doubt not - for God often makes his enemies his instruments and, without sanctifying the means, strikes out of them good. Still, a sin it was, great and grievous and offensive to that God to whom the blood of Uriah cried from the ground" (Blunt). - D.

It is a very wicked thing, under any design whatsoever, to make a person drunk. Woe to him that does so (Habakkuk 2:15-16.) 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 Ins reason is worse than robbing him of his money, and drawing him into sin worse than drawing him into any trouble whatsoever.

( M. Henry..)