King David: The Sin Of A King
LIBERTY UNIVERSITY BAPTIST THEOLOGICAL SEMINARY
David: The Sin of a King
Analysis of 2 Samuel 11:1-27
Submitted to Dr. Adeeb Mickahail, in partial fulfillment of the requirements for the completion of the course
OBST 515-D18
Old Testament Orientation 1
by
Lisa Campbell
December 3, 2013 The story of David and Bathsheba as found in 2 Samuel11:1-27 tells us about King David’s sin. How can we as Christians apply the model from this story to our own lives? There are many principles that can be found within the narrative as well as different literary features that help us to interpret it. Using the example of David and the sin of adultery he commits, Christians can learn to apply it to their lives in today’s society. …show more content…
Today sex and adultery is plastered on every television and movie screen across America; Christians must learn from David’s experience to follow God’s laws and to stand up to the entertainment industry and stop them from continuing to minimize the sin of adultery. The narrative of 2 Samuel 11:1-27 uses irony and multiple literary techniques to make it an appealing account for the reader. The story uses implied themes, narrative level of scenic presentation versus summary, and mirrored plot to tell the story of David and Bathsheba. The story contains irony which is seen throughout; it begins in the exposition by stating that “.
. . the time when kings go off to war, David sent Joab out with the king’s men and the whole Israelite army. . . . But David remained in Jerusalem” (2 Sam 11:1 NIV).1 As seen in this verse, while at that particular time the king would go to war with his soldiers; however it states that David stayed home. This sets the story in motion; if David had been with his men in battle, he might never have committed the sin of adultery. The major question is, why was the king in the city while his nation is fighting on the battlefield? By telling the reader the king stayed in the city, the narrator is making it possible for a meeting with Bathsheba and later with the death of …show more content…
Uriah.2 Bathsheba is introduced by the narrator; although very little is said about her. The narrator briefly describes Bathsheba, “The woman was very beautiful” (2 Sam 11:2). This is the time that the reader should see the emotions and thoughts concerning our main character, David; however they are not there. The narrator states that David sent someone to find out who the woman was and then to bring her to him and then he sleeps with her. The reader is left to question what David was thinking and feeling concerning Bathsheba. Was he in love with her or was it just a moment of passion? The narrator leaves it to the supposition that David lusted for a married woman.3 The theme of a story is the central issue while an idea is the meaning and lesson that is contained in the story.
Neither of these are directly stated in a narrative, they are implied and the reader must interpret it. In the story of David and Bathsheba, the use of thematic structure with David’s sexual offence followed by Uriah’s murder is seen.4 Also seen is the structure of scenic presentation versus summary in this narrative which is related to time. During scenic presentation the flow of the narration is slow, but in summary the time flows much quicker. In this narrative, the beginning and end are summaries and run fast. However, the sections in the middle which are concerned with Uriah run rather slow. These verses are full of direct speech causing the time to flow
slowly.5 The plot of the David and Bathsheba narrative mirror the story of Judah and Tamar. Also in the plot of the Judah story, the death of two sons leads to a sex scandal; with the David narrative, the sex scandal leads to the death of his two sons. When reading the two stories there are several events that parallel each other. The first is that both narratives have an illicit sexual relationship which produces a child. They have a period of waiting in which one hopes the event is forgotten and the other tries to cover it up. Bathsheba and Tamar are both non-Israelites. Lastly, the message being delivered of the pregnancy to both Judah and David are the only such times the pregnancy message is found in the Hebrew Bible.6 The most difficult part of interpretation seems to be the main question; why was David in Jerusalem while his men were fighting? To determine the reason for his actions, we must look at David the protagonist. David’s relationship with God has changed. David has given in to lust which leads him to commit adultery. It is seen when studying King David’s life that he had not given in to lust before.7 So, what made the difference this time? It’s possible that David was going through a mid-life crises. At the time of the affair, David was approximately in his late forties or early fifties. In today’s society, men go through a period where they have a need to feel wanted and appreciated. The problem then as with now, is lack of self-control. David lost his self-control and committed adultery. The sin gets out of hand with David trying to cover it up, resulting in another sin. This is only a possibility; we may never know King David’s motivation. This is seen daily; men/women engage in a sexual relationship outside of marriage and it leads to divorce, broken families, and broken homes. In an article published in the St. Louis Post, psychologist Frank Pittman is quoted as saying,
. . . adultery is the primary disrupter of families, the most dreaded and devastating experience in marriage. It is the most universally accepted justification for divorce. It is even a legally accepted justification for murder in some states and many societies.8 God knows we are only human and weak; therefore he sent his son to die for our sins. David eventually repented for his sins, as Christians we should too. However, David did not immediately run to God and ask for forgiveness. Nathan used a parable to show David what he had done was wrong. Jesus also used parables to explain to people what God wanted and expected from them. According to Martin B. Copenhaver, “A parable, however, can get past the defenses of our own behavior and reach the inner court where there is agreement about what is right and what is wrong.”9 The question is, how can we choose to do what God wants and expects in a society that glamorizes and promotes sinful behavior? We must choose to live by God’s teaching and his Word. This story teaches that even the most faithful of servants can fall. What can we learn from David’s experiences? The reader can see that it takes a moment of weakness to cause years of heartache. How do we stop the moral decline in our society? Christians need to stand up and not be silent; it takes the majority to stop the actions of a minority. It can begin with prayer; God is faithful to those that love him and keep his commandments (Deuteronomy 7:9). Paul reminds us in 1 Corinthians 10:12-13 to not be weak and fall and that God is faithful and will not let you be tempted by more than you can bear. He will give you a way out if you are tempted. Christians must remember there is always a way out before you fall to the seduction of sin.
In today’s society sex and adultery are glamorized thanks to an entertainment industry that has lost its moral compass. It is more important now than ever for Christians to stand up and be heard. Our children are being raised to believe that adultery is a normal occurrence. The rate of divorce and broken homes in our culture is astonishing compared to history. Society must be able to use the narratives from God’s Word as examples of what can happen to faithful people that make a mistake. They serve as a reminder that sin has been around since the beginning as seen with Adam and Eve and will continue until the return of Christ. Each story may be unique in characters and plot while their resolution is either God’s forgiveness or judgment. To understand the structure of the narrative seen in 2 Samuel 11:1-27; helps the reader to appreciate the narrative itself.
Bibliography
Bar-Efrat, Shimon. “Some Observations on the Analysis of Structure in Biblical Narrative.” Vetus Testamentum 30, no. 2 (April, 1980): 154-173. Accessed November 3, 2013. http://www.jstor.org/stable/1517521.
Cohen, H. Hirsch. “David and Bathsheba.” Journal of Bible and Religion 33, no. 2 (April, 1965): 142-48. Accessed November 3, 2013. http://www.jstor.org/stable/1459384.
Copenhaver, Martin B. “He Spoke in Parables.” The Christian Century, 111, no. 21 (July 13,1994): 681. Accessed November 30, 2013. http://search.proquest.com/docview/217220009?accountid=12085.
Diamond, James A. “King David of the Sages: Rabbinic Rehabilitation or Ironic Parody?” Prooftexts 27, no. 3 (Fall 2007): 323-426. Accessed November 3, 2013. http://www.jstor.org/stable/10.2979/PFT.2007.27.3.323.
Ho, Craig. “The Stories of the Family Troubles of Judah and David: A Study of Their Literary Links.” Vetus Testamentum 49, no. 4 (October, 1999): 514-531. Accessed November 3, 2013. http://www.jstor.org/stable/1585414.
Perry, Menahem, and Meir Sternberg. “The King through Ironic Eyes: Biblical Narrative and the Literary Reading Process.” Poetics Today 7, no. 2 (1986): 275-322. Accessed November 3, 2013. http://www.jstor.org/stable/1772762.
David: The Sin of a King
Analysis of 2 Samuel 11:1-27
Submitted to Dr. Adeeb Mickahail, in partial fulfillment of the requirements for the completion of the course
OBST 515-D18
Old Testament Orientation 1
by
Lisa Campbell
December 3, 2013 The story of David and Bathsheba as found in 2 Samuel11:1-27 tells us about King David’s sin. How can we as Christians apply the model from this story to our own lives? There are many principles that can be found within the narrative as well as different literary features that help us to interpret it. Using the example of David and the sin of adultery he commits, Christians can learn to apply it to their lives in today’s society. …show more content…
Today sex and adultery is plastered on every television and movie screen across America; Christians must learn from David’s experience to follow God’s laws and to stand up to the entertainment industry and stop them from continuing to minimize the sin of adultery. The narrative of 2 Samuel 11:1-27 uses irony and multiple literary techniques to make it an appealing account for the reader. The story uses implied themes, narrative level of scenic presentation versus summary, and mirrored plot to tell the story of David and Bathsheba. The story contains irony which is seen throughout; it begins in the exposition by stating that “.
. . the time when kings go off to war, David sent Joab out with the king’s men and the whole Israelite army. . . . But David remained in Jerusalem” (2 Sam 11:1 NIV).1 As seen in this verse, while at that particular time the king would go to war with his soldiers; however it states that David stayed home. This sets the story in motion; if David had been with his men in battle, he might never have committed the sin of adultery. The major question is, why was the king in the city while his nation is fighting on the battlefield? By telling the reader the king stayed in the city, the narrator is making it possible for a meeting with Bathsheba and later with the death of …show more content…
Uriah.2 Bathsheba is introduced by the narrator; although very little is said about her. The narrator briefly describes Bathsheba, “The woman was very beautiful” (2 Sam 11:2). This is the time that the reader should see the emotions and thoughts concerning our main character, David; however they are not there. The narrator states that David sent someone to find out who the woman was and then to bring her to him and then he sleeps with her. The reader is left to question what David was thinking and feeling concerning Bathsheba. Was he in love with her or was it just a moment of passion? The narrator leaves it to the supposition that David lusted for a married woman.3 The theme of a story is the central issue while an idea is the meaning and lesson that is contained in the story.
Neither of these are directly stated in a narrative, they are implied and the reader must interpret it. In the story of David and Bathsheba, the use of thematic structure with David’s sexual offence followed by Uriah’s murder is seen.4 Also seen is the structure of scenic presentation versus summary in this narrative which is related to time. During scenic presentation the flow of the narration is slow, but in summary the time flows much quicker. In this narrative, the beginning and end are summaries and run fast. However, the sections in the middle which are concerned with Uriah run rather slow. These verses are full of direct speech causing the time to flow
slowly.5 The plot of the David and Bathsheba narrative mirror the story of Judah and Tamar. Also in the plot of the Judah story, the death of two sons leads to a sex scandal; with the David narrative, the sex scandal leads to the death of his two sons. When reading the two stories there are several events that parallel each other. The first is that both narratives have an illicit sexual relationship which produces a child. They have a period of waiting in which one hopes the event is forgotten and the other tries to cover it up. Bathsheba and Tamar are both non-Israelites. Lastly, the message being delivered of the pregnancy to both Judah and David are the only such times the pregnancy message is found in the Hebrew Bible.6 The most difficult part of interpretation seems to be the main question; why was David in Jerusalem while his men were fighting? To determine the reason for his actions, we must look at David the protagonist. David’s relationship with God has changed. David has given in to lust which leads him to commit adultery. It is seen when studying King David’s life that he had not given in to lust before.7 So, what made the difference this time? It’s possible that David was going through a mid-life crises. At the time of the affair, David was approximately in his late forties or early fifties. In today’s society, men go through a period where they have a need to feel wanted and appreciated. The problem then as with now, is lack of self-control. David lost his self-control and committed adultery. The sin gets out of hand with David trying to cover it up, resulting in another sin. This is only a possibility; we may never know King David’s motivation. This is seen daily; men/women engage in a sexual relationship outside of marriage and it leads to divorce, broken families, and broken homes. In an article published in the St. Louis Post, psychologist Frank Pittman is quoted as saying,
. . . adultery is the primary disrupter of families, the most dreaded and devastating experience in marriage. It is the most universally accepted justification for divorce. It is even a legally accepted justification for murder in some states and many societies.8 God knows we are only human and weak; therefore he sent his son to die for our sins. David eventually repented for his sins, as Christians we should too. However, David did not immediately run to God and ask for forgiveness. Nathan used a parable to show David what he had done was wrong. Jesus also used parables to explain to people what God wanted and expected from them. According to Martin B. Copenhaver, “A parable, however, can get past the defenses of our own behavior and reach the inner court where there is agreement about what is right and what is wrong.”9 The question is, how can we choose to do what God wants and expects in a society that glamorizes and promotes sinful behavior? We must choose to live by God’s teaching and his Word. This story teaches that even the most faithful of servants can fall. What can we learn from David’s experiences? The reader can see that it takes a moment of weakness to cause years of heartache. How do we stop the moral decline in our society? Christians need to stand up and not be silent; it takes the majority to stop the actions of a minority. It can begin with prayer; God is faithful to those that love him and keep his commandments (Deuteronomy 7:9). Paul reminds us in 1 Corinthians 10:12-13 to not be weak and fall and that God is faithful and will not let you be tempted by more than you can bear. He will give you a way out if you are tempted. Christians must remember there is always a way out before you fall to the seduction of sin.
In today’s society sex and adultery are glamorized thanks to an entertainment industry that has lost its moral compass. It is more important now than ever for Christians to stand up and be heard. Our children are being raised to believe that adultery is a normal occurrence. The rate of divorce and broken homes in our culture is astonishing compared to history. Society must be able to use the narratives from God’s Word as examples of what can happen to faithful people that make a mistake. They serve as a reminder that sin has been around since the beginning as seen with Adam and Eve and will continue until the return of Christ. Each story may be unique in characters and plot while their resolution is either God’s forgiveness or judgment. To understand the structure of the narrative seen in 2 Samuel 11:1-27; helps the reader to appreciate the narrative itself.
Bibliography
Bar-Efrat, Shimon. “Some Observations on the Analysis of Structure in Biblical Narrative.” Vetus Testamentum 30, no. 2 (April, 1980): 154-173. Accessed November 3, 2013. http://www.jstor.org/stable/1517521.
Cohen, H. Hirsch. “David and Bathsheba.” Journal of Bible and Religion 33, no. 2 (April, 1965): 142-48. Accessed November 3, 2013. http://www.jstor.org/stable/1459384.
Copenhaver, Martin B. “He Spoke in Parables.” The Christian Century, 111, no. 21 (July 13,1994): 681. Accessed November 30, 2013. http://search.proquest.com/docview/217220009?accountid=12085.
Diamond, James A. “King David of the Sages: Rabbinic Rehabilitation or Ironic Parody?” Prooftexts 27, no. 3 (Fall 2007): 323-426. Accessed November 3, 2013. http://www.jstor.org/stable/10.2979/PFT.2007.27.3.323.
Ho, Craig. “The Stories of the Family Troubles of Judah and David: A Study of Their Literary Links.” Vetus Testamentum 49, no. 4 (October, 1999): 514-531. Accessed November 3, 2013. http://www.jstor.org/stable/1585414.
Perry, Menahem, and Meir Sternberg. “The King through Ironic Eyes: Biblical Narrative and the Literary Reading Process.” Poetics Today 7, no. 2 (1986): 275-322. Accessed November 3, 2013. http://www.jstor.org/stable/1772762.