Eleventh Sunday After Pentecost
But the thing David had done displeased the Lord. 2 Samuel 11:27
James I of England is generally given credit for developing the theory of the divine right of kings, and arguments for and against the idea came strongly into political play during the time of the American Revolution. King Louis XIV of France is reported to have coined the phrase, “L’état, c’est moi.” Some might argue that Jeff Session’s recent public interpretation of Romans 13 uses the concept of divine right to justify the policy of family separation for those who have crossed the US border without official permission. However, the idea that powerful people can do anything they want and are above the law has been around much longer than that. It was certainly commonplace practice during the Bronze and Iron Ages. Perhaps that’s what David was thinking when he arranged for Uriah’s death in order to acquire Bathsheba for himself.
You can read the whole sordid story in 2 Samuel 11-12 but here’s a quick summary: David has been having a pretty successful run after the death of Saul, assuming first control of the southern territories, and then expanding his rule over the northern tribes as well. He wrests control of Jerusalem from the Jebusites, gets the Ark of the Covenant back from the Philistines, builds himself a nice palace, makes plans to build a temple for God, has a number of significant military victories, and acquires several wives. But for some unknown reason, one spring “at the time when kings go off to war” David decides to stay home and send the Israelite army off without him. Late one evening he becomes restless, goes up onto his rooftop, and spies on his neigbor Bathsheba, whose husband Uriah is away with the rest of the army. In any event, he decides that he wants to have sex with her. Like many women in the “Me Too” movement, Bathsheba is hardly in a position to say no. When she becomes pregnant as a result of David’s blatant violation of the seventh commandment, he unsuccessfully tries a number of ruses to get Uriah home to bed his wife before the pregnancy becomes obvious. Uriah is too scrupulous to do that during wartime, so David asks his trusted deputy Joab to arrange a battlefield “accident” for Uriah. Now David is guilty of blatantly violating the sixth commandment as well as the seventh. He quickly marries Bathsheba; problem solved, or so he thinks. And that’s where today’s reading picks up:
But the thing David had done displeased the Lord. The Lord sent Nathan to David. When he came to him, he said, “There were two men in a certain town, one rich and the other poor. The rich man had a very large number of sheep and cattle, but the poor man had nothing except one little ewe lamb he had bought. He raised it, and it grew up with him and his children. It shared his food, drank from his cup and even slept in his arms. It was like a daughter to him. “Now a traveler came to the rich man, but the rich man refrained from taking one of his own sheep or cattle to prepare a meal for the traveler who had come to him. Instead, he took the ewe lamb that belonged to the poor man and prepared it for the one who had come to him.” David burned with anger against the man and said to Nathan, “As surely as the Lord lives, the man who did this must die! He must pay for that lamb four times over, because he did such a thing and had no pity.” Then Nathan said to David, “You are the man! This is what the Lord, the God of Israel, says: ‘I anointed you king over Israel, and I delivered you from the hand of Saul. I gave your master’s house to you, and your master’s wives into your arms. I gave you all Israel and Judah. And if all this had been too little, I would have given you even more. Why did you despise the word of the Lord by doing what is evil in his eyes? You struck down Uriah the Hittite with the sword and took his wife to be your own. You killed him with the sword of the Ammonites. Now, therefore, the sword will never depart from your house, because you despised me and took the wife of Uriah the Hittite to be your own.’“This is what the Lord says: ‘Out of your own household I am going to bring calamity on you. Before your very eyes I will take your wives and give them to one who is close to you, and he will sleep with your wives in broad daylight. 12 You did it in secret, but I will do this thing in broad daylight before all Israel.’” Then David said to Nathan, “I have sinned against the Lord.” -2 Samuel 11:27-12:13
There are several thoughts that come to my mind when I read this passage. David may have thought that because he was king, he could do whatever he wanted and get away with it. As absolute ruler, I suppose David could have made everything legal by making an official proclamation to that effect. But what is legal is not necessarily kosher, and that’s not how God thinks. I believe God wove his moral law into the fabric of the universe, and no one is above that law. If it’s not okay for a commoner to rape and kill, it’s not okay for a king either. The rules are supposed to be applied equally to the rich and the poor, the powerful and the weak. Justice is one of the main themes of the Hebrew Bible, along with strong admonitions that rulers are to use their power and wealth to benefit others, not to please themselves. David wasn’t above God’s law, and God let David know that by sending Nathan the prophet to tell him so.
To me, the hero of this story is Nathan, not David. Speaking truth to power can be hazardous to one’s health, so I admire Nathan’s courage and cleverness as well as his moral clarity. It is Nathan, not David, who comes across as “a man after God’s own heart” here. Nathan understands how God expects humans to behave and he knows that David has missed the mark by a wide margin. But how can he communicate this in a way that he will be heard, while avoiding the personal repercussions from the wrath of an angry king who doesn’t want to be told what to do? Nathan goes about his goal obliquely, by telling a story. He crafts his story so well that David can’t help but be sympathetic for Nathan’s fictional poor man. It is only after David expresses his anger at the rich man’s outrageous behavior that Nathan delivers his punchline, “You are the man!” I think writers and storytellers and playwrights are often more important in God’s eyes than we know. They can say things that would never be heard otherwise, and if they are in tune with the heart of God they can be a very powerful force for good.
David’s life, at least as recorded in 2 Samuel, went rapidly downhill after the Bathsheba affair. Despite David’s public acts of contrition, the child of his illicit dalliance died. I have to wonder if being a terrible role model for his other children didn’t have something to do with the fulfillment of Nathan’s prediction, which followed the Amnon/Absalom/Tamar debacle. Just as David felt he had a right to take Bathsheba because he was king, Amnon thought he had a right to take Tamar because he was a prince. Just as David plotted Uriah’s death, Absalom plotted to kill Amnon, and to take David’s throne. In my thinking, that’s how the business of the sins of the parents being visited on succeeding generations usually works. For example, absent divine intervention, therapy, or a combination of both, children of abusers often grow up to be abusers themselves.
Today’s reading also includes Psalm 51, which David is said to have written after his encounter with Nathan, and in which he expresses deep repentance for his behavior. It’s beautiful, emotionally expressive poetry, but I have a problem with those who derive theological implications from David’s declaration that “against thee and thee only (God) have I sinned”. I think David sinned against quite a few others, including to begin with Uriah, Bathsheba, and the unnamed child who died, but also against Joab by giving him an order to kill. Then there were the loyal soldiers who were collateral damage in the ploy to get rid of Uriah, along with David’s other wives and children. I see the phrase as hyperbole expressing David’s conviction that sinning against humans pales in comparison to sinning against God. The problem I have with that kind of theology is that there’s plenty of evidence in the rest of the Bible, particularly the New Testament, to indicate that when you sin against human beings, you are sinning against God, If all humans bear the image of God, then how you treat other human beings is how you treat God. “Thou shalt love the Lord thy God with all thy heart, soul, and mind” is irreversibly yoked with “thou shalt love thy neighbor as thyself“. Eighth-century prophets like Amos railed against those who were careful to observe the ritual law while ignoring the moral law. “I hate, I despise your feasts, and I take no delight in your solemn assemblies. Even though you offer me your burnt offerings and grain offerings,I will not accept them; and the peace offerings of your fattened animals, I will not look upon them. Take away from me the noise of your songs; to the melody of your harps I will not listen. But let justice roll down like waters, and righteousness like an ever-flowing stream. In the parable of the sheep and the goats, Jesus tells his listeners that “whatever you did for one of the least of these brothers and sisters of mine, you did for me.” Paul summed up the moral law in one commandment: love your neighbor as yourself., as did James: “If you really keep the royal law stated in Scripture, “Love your neighbor as yourself,” you are doing well. But if you show favoritism, you sin and are convicted by the law as transgressors“.
God doesn’t have one set of rules for the rich, powerful “winners” and another one for the poor, vulnerable, and forgotten “losers”. God cares about justice, and is still using courageous voices to remind us that God’s moral law is part of the design of the universe, and applies to everyone. And that’s good news to me.