A Prophetic Call to Repentance

There has been much debate in biblical scholarship over the alleged “rape” of Bathsheba by David as described in 2 Samuel 11–12. Scholars such as Bailey and Nichol claim that Bathsheba was a consenting partner, while others, including Davidson and Brueggemann, suggest she was a victim of David’s abuse of power. This analysis will explore 2 Samuel 11–12 with a special focus on the themes of power, honor, and shame that emerge in the pericope. These themes are also central to the overall narrative of Samuel. Using literary analysis, I highlight Bathsheba’s isolation and powerlessness as she is “taken” to King David by royal attendants after he has spied her bathing. Bathsheba’s lack of resistance is often compared to the rape of Tamar, which subsequently occurs in the vicinity of the palace in 2 Samuel 13. While Tamar objects to Amnon’s sexual advances in the narrative, Bathsheba does not voice an objection. It is primarily on the basis of her silence that scholars suggest she was a consensual partner. However, there are many differences between Tamar and Bathsheba. Tamar was a daughter of the king and could appeal to relatives in the palace to rescue her from rape. Bathsheba was alone with no one to rescue her. Her silence should not suggest complicity. This is reinforced by the prophetic condemnation by Nathan delivered to King David regarding his abuse of power. While not initially directly accusing the king, the prophet presents a judicial parable to trap the king into condemning himself. Yet, if King David is not corrupted by his power, why does the prophet Nathan need to use a rhetorical strategy to confront him? Convicted and guilty, David repents. The repentance for abuses of power and sexual sin by national leaders is emphasized and modeled by King David. This also provides a model of repentance for the pentecostal community for comparable abuses against victims of power and sexual sin.