I wish to support Wolf here. I missed the other thread before it was closed.
First of all, as many pointed out, it was downright rude behavior towards a Yiddishe neshama.
Second, the Rambam writes in Hilchos Sota that we try to get the woman to admit if she was unfaithful. By doing that, she is spared from drinking the mei sotah, and does not lose her life. All she must do is leave her husband (and forfeit the kesuva) but she gets no further punishment.
In order to encourage her to do that, we tell her that many great people have fallen into sin. The Rambam gives 3 examples from Tanach as follows:
Hilchos Sotah (3,2):
????? ???????? ?”? ????? ??????? ???? ?????? ???????? ???? ??? ???? ???? ???????? ???? ??? ???? ??? ????. ??????? ?? ??? ???? ???? ????. ???? ???? ????. ???? ????? ????. ???? ????? ???? ?????. ?? ????? ??? ????? ????? ?????? ????? ?? ???? ??????? ?? ??? ???? ????? ??????. ?????? ?????? ?????? ??? ???? ????? ??????. ??????? ?? ???? ????? ???? ????. ????? ????? ????? ???? ?? ????. ????? ????? ??????. ??? ???? ???? ?? ?????. ??? ???? ?? ?????? ?? ???? ???? ????? ??? ????? ?????? ??:
So the Rambam takes it l’halacha that they did sin.
Second, the maamar of Kol haomer David Chata means that technically he did not sin, because the husband who he sent off to war, gave a get. Nevertheless it was an egregious breach of ethics, as the Navi told him. What he did was terrible, but technically was not adultery. Nevertheless the pasuk says that the episode happened because Vayar isha rochetzes. So that is not what Chazal meant.
BTW, for those here who have claimed that all kosher marriages require a shidduch, and it is unacceptable to meet on one’s own, pray tell, who was Dovid and Batsheva’s shadchan?