Analysis of the David-Bathsheba story
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Topic: Analysis of the David-Bathsheba story.
write a 1400 word paper. You must follow current Turabian format and present a analysis and discussion of the chosen topic. A minimum of 7 scholarly sources must be used when writing this paper. Biblical evidence and explanation of key biblical texts is essential. Sources that are cited, referenced, and/or quoted must be footnoted, and the paper must be your original work. In light of the length of this paper, avoid lengthy quotations and make sure that the paper stays on topic. Use headings to mark off the major sections of your paper. A bibliography of sources used must be included.
SAMPLE ANSWER
Introduction
The story of David and Bathsheba as given account of in 2nd Samuel 11 provides an illusion of the beginning of King David’s failures and compromises echoed for the generations that are to come. The scriptures depict a narrative that is full of tension, deceit and irony with the aim of painting a picture of how the human heart can be corrupt following a devastation that results in the event that one of Gods servants turns his eyes from the Lord[1]. David as referred to in scripture was considered a man after Gods’ heart, a factor that brings controversies about his adulterous relationship with Bathsheba.
David’s deceitful attempt to cover up this sin eventually lead to another atrocity that saw Uriah who was Bathsheba’s husband murdered a crime that displeased the Lord and resulted in immense consequences[2]. To many, this analogy remains a story of judgement and condemnation while others see it as a story of grace, hope and restoration. However, those who admit the element of sin and accept the judgement of God, restoration and grace remains the essence of this account. This paper, therefore, aims at analyzing the story of David and Bathsheba as depicted in scripture.
Analysis of the David-Bathsheba Story
The books of Samuel reveal David as a highly spoken of the king also inferred to as the skillful player, a man of war and valor who was considered prudent in speech. Scriptures also mention that the Lord was with David I everything he did. However, the author of the book begins in 11; 1 with a statement that contradicts the motives of David. The story of David and Bathsheba begins in 2nd Samuel 11; 1[3] in which the scripture mentions the kings battling while David stayed back in Jerusalem. It is essential to note that at the very root of David’s issues, he is portrayed as a King who wasn’t where God had planned for Him to be in the beginning. Thinking of this, if David took the initiative to engage himself with other kings in the battlefield where he ought to have been instead of remaining back in the palace peeping at naked women, chances are this incidence would never have occurred.
According to some scholars, David may have been presumed as undergoing depression or passing through a middle life crisis, a factor that caused him not to be where he belonged. This according to my opinion marks the first step in falling[4].In as much as Bathsheba is an important character in this account, very little is given in this account to provide the readers with the understanding of who she was at first. Scripture only mentions of her beautiful physic and in verse 5 she is depicted as sending word to David of her pregnancy. This, therefore, gives a vague description of Bathsheba. However, the Bible reveals much of Bathsheba’s husband known as Uriah. Uriah is painted as a faithful King, who served in the battle against the Amorites, and was included in the list of David’s mighty men in chapter 23 who managed to lead the Warriors[5].
As the author of the book gives a description of David and Bathsheba’s adultery and the victims attempt to conceal this sin, Uriah is shown as an honorable, committed and loyal man who remained obligated to David’s kingship. David, therefore, took advantage of this and slept with Uriah’s wife. Scriptures, therefore, show the irony of Israel’s spiritual leader battling issues of loyalty from one of his servants, an element that leaves the readers of these books disillusioned as to why a God-fearing leader would stoop so low in hiding his transgressions that yielded judgment upon himself[6]. David takes another advantage of causing Joab to sin by asking him to put Uriah to death. Joab, in this case, is depicted as obedient to the orders of David rather than those of God, a factor that entangles him in this sin as well.
One thing that comes into my mind that needs a critical answer is in understands the role of Bathsheba in this. At some point, I am tempted to think Bathsheba was an innocent victim who feels pray to David’s abuse of power. Another aspect that challenges my thought is the reason behind the narrators attempt to provide a vague image of Bathsheba’s character through the account. This draws me into digging into the culture of David’s period and how the community viewed women[7]. Through this, it is essential to note that women were considered as unequal compared to the men. In many instances, women were seen as property. This would perhaps shed some light on the thought that Bathsheba could have been an innocent woman who was subdued by the power of King David and in abiding by the culture; she was forced to submit to David’s authority. This could be the reason as to why little is mentioned by the narrator on the character of this Bathsheba.
In as much as this thoughts may be substantial, the only truth that can never be justified is in the fact that both David and Bathsheba committed sin. In the next chapter, the author of this book courageously records the objections of a woman who fell upon the evil advances of a man. The scripture reveals David’s son Ammon in his attempt to woo his sister into lying. The Bible shows that Ammon’s sister refused to this request asking his brother not to violate her for such a thing had never been done in Israel. If at all Bathsheba was innocent then why doesn’t Tamer mention Bathsheba in her conversation with her brother? Well in my view, it could be possible to determine that Bathsheba may not have offered herself to David but consented to the desire of this King.
Application of this Story
To begin with, it is essential to mention that this account teaches the believers today about God. God hates sin at all times and has zero tolerance on those who choose to sin, a factor that reminds us of how the writer of Hebrews described God. The author mentions God character as one that loves righteousness and hates wickedness[8]. In line with this, God, therefore, subjects those of His with harsh disciplinary actions on those who disobey Him. God carried out disciplinary measures on David by bringing the death of his sons include the illegitimate son as well. This action was attributed to the fact that God did not want the sword to leave David’s house.
No matter how dreadful the sin we commit or the manner in which the punishment is harsh, God’s grace wipes away the penalty of sin from us just like in the instance of David. This can be depicted in Nathans words to David that the Lord has put away his sin. God’s grace is, therefore, sufficient to save the humankind.
Secondly, it is vital to take note that unconfessed sin that is concealed would lead to greater sin. David was so concerned about his image, a factor that prevented him from repenting and stopping his wickedness. He, however, decided to conceal this sin and went into greater depths that resulted in the mushrooming of more sin. It is, therefore, essential for the contemporary Christians to repent of their sin than conceal the sins.
In addition to this, it is also worth of learning for the Christians today to refrain from idleness. If David were at the right place that the Lord required him, he would not have been entangled in this sin. We need to avoid idleness by taking advice from the writers of the New Testament that mentioned we ought to be watchful and sober-minded by setting our minds on the things above and to be filled by the power of the Holy Ghost.
Conclusion
This narrative, therefore, gives a depiction of how we need Gods Anointed one Jesus Christ in order to atone for our sins, a factor that reconciles us with God. The corruption of David’s heart in this gives a picture of how man’s heart can turn deceitful. Like David, we all fall short of the glory of God[9]. This clearly points out to the fact that we need Jesus Christ more than we do any other thing in this life.
Bibliography
Estep. 2013. “David & Bathsheba.” American Record Guide 76, no. 2: 104-105. Academic Search Premier, EBSCOhost (accessed October 6, 2015).
Garroway, Kristine Henriksen. 2013. “Was Bathsheba The Original Bridget Jones? A New Look At Bathsheba on Screen and In Biblical Scholarship.” Nashim: A Journal Of Jewish Women’s Studies & Gender Issues no. 24: 53-73. Academic Search Premier, EBSCOhost (accessed October 6, 2015).
Kibble, David G. 2003. “Nathan Rebukes King David.” Expository Times 114, no. 10: 340. Academic Search Premier, EBSCOhost (accessed October 6, 2015).
Kilgore, Robert. 2014. “The Politics of King David in Early Modern English Verse.” Studies In Philology 111, no. 3: 411-441. Academic Search Premier, EBSCOhost (accessed October 6, 2015).
Kim, Uriah. 2002. “Uriah the Hittite: A Context of Struggle For Identity.” Semeia no. 90/91: 69. Academic Search Premier, EBSCOhost (accessed October 6, 2015).
Lowery, Richard H. 2003. “David, Bathsheba, Nathan, and War.” Tikkun 18, no. 2: 23. Academic Search Premier, EBSCOhost (accessed October 6, 2015).
Snyman, S. D. (Fanie). 2014. “Some thoughts on the relationship between Old Testament studies and systematic theology.” Verbum ET Ecclesia 35, no. 1: 1-7. Academic Search Premier, EBSCOhost (accessed October 6, 2015).
[1]. Estep. 2013. “David & Bathsheba.” American Record Guide 76, no. 2: 104-105.
[2] .Ibid .1
[3] . Snyman, S. D. (Fanie). 2014. “Some thoughts on the relationship between Old Testament studies and systematic theology.” Verbum ET Ecclesia 35, no. 1: 1-7.
[4]. Ibid. 1
[5]. Kilgore, Robert. 2014. “The Politics of King David in Early Modern English Verse.” Studies in Philology 111, no. 3: 411-441.
[6]. Kim, Uriah. 2002. “Uriah the Hittite: A Context of Struggle for Identity.” Semeia no. 90/91: 69.
[7] . Lowery, Richard H. 2003. “David, Bathsheba, Nathan, and War.” Tikkun 18, no. 2: 23.
[8]. Garroway, Kristine Henriksen. 2013. “Was Bathsheba The Original Bridget Jones? A New Look At Bathsheba on Screen and In Biblical Scholarship.” Nashim: A Journal Of Jewish Women’s Studies & Gender Issues no. 24: 53-73
[9]. Kibble, David G. 2003. “Nathan Rebukes King David.” Expository Times 114, no. 10: 340.
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