Redeeming Bathsheba

1951 Movie Poster

1951 Movie Poster


What comes to your mind when you hear that name?

There are several controversial women in the Bible, but many can agree that Bathsheba’s name and reputation carries with it a tinge of scandal. In songs and in art, she has been portrayed as a seductress who single-handedly caused the moral decline and fall of Israel’s greatest king. Film adaptations have often depicted her as a cunning opportunist, ready and willing to engage in an illicit love affair in the hopes of weaseling her way up the imperial ladder and into the royal court; or she's been portrayed as a wily, calculated woman who lacked modesty and was intentional and complicit in King David’s moral downfall. Some say the adultery that resulted was mutual, and that they both contributed to the proscribed affair in equal measure.

It has been many, many years since the last time I had read this story in 2 Samuel 11-12. At the time I had read it, I must shamefully admit that I remember ascribing the aforementioned depictions to Bathsheba.  I admit that I failed miserably to read it like I was living in the time and place she did. I had my 21st century, me-centered, American “goggles” on. Maybe you've been wearing these same “goggles”, too. Over the years, I’ve been convicted of the many different ways I’ve unintentionally misread the Bible. Now, I know better and a fresh reading of the passage recently compelled me to not only read it more carefully, but to read it with fresher eyes, an open heart, and to take those dangerous “goggles” off. 

I have two goals for this post:

The first is to absolve Bathsheba from the guilt so many have incorrectly placed on her either because of these “goggles”, or because so many have probably heard a poorly exegeted sermon or podcast by a speaker they thought they could trust. I want to redeem the woman who, to this day, has quietly carried the indignity so many have wrongfully attached to her name and her legacy.

The second is to point the reader to a God who redeems, a God who is holy, sovereign, able, patient, unbelievably gracious, and good. One who can turn what others meant for evil, into good.

But before I proceed, I must tell you what this blog post IS, what it is NOT, and what assumptions you need to make.


1. This post IS intended to provide you with a different perspective on Bathsheba based on the social, cultural, and historical context of that specific day and time. Bathsheba’s story happened in Ancient Israel. We do ourselves a disservice when we fail to keep in mind how far removed we are, not only geographically, but even more so, culturally, to the people of her day.  Some of the social and cultural constructs we read from that time and place can seem shocking and foreign to us in our own context of the here-and-now, and I understand that. But if we apply our western, Americanized influences to an Ancient Near East text, we will fail to understand it as intended.

2. The Bible leaves out a lot of details and I attempt to fill in the blanks with extrabiblical sources.

3. Just because I am reporting something does not mean that I am supporting that thing, too. You must assume that I am just as horrified as you when I mention something horrific, even if it seems my writing is stoically glossing over terrible details.


4. I talk about David a lot but this post is not about him.

5. Lastly, this is NOT a pro- or anti- #MeToo movement manifesto. Read #5 again.


 Now, let's dive in by reading some Scripture first.

 2 Samuel 11:1-2: “In the spring of the year, the time when kings go out to battle, David sent Joab, and his servants with him, and all Israel. And they ravaged the Ammonites and besieged Rabbah. But David remained at Jerusalem. \ It happened, late one afternoon, when David arose from his couch and was walking on the roof of the king’s house, that he saw from the roof a woman bathing; and the woman was very beautiful.

Low-budget, straight-to-DVD movies interpret this text as Bathsheba immodestly bathing in an open area within the eye-line of King David whom she knew could see her from his palace rooftop. She carefully timed her bath in the evening knowing that at the exact same time, David would be taking his evening stroll on the roof after an afternoon nap.

Cue the bedroom music.


But is that accurate? And did Bathsheba even know King David was there?


The text and the films both agree that King David was on the roof of his palace and that he saw a beautiful woman bathing….but the text does not imply all the other “Hollywood” fluff.

 So, back to this so-called “controversial” woman. What clues can we glean about her from the text?


2 Samuel 11: 3: “And David sent and inquired about the woman. And one said, ‘Is this not Bathsheba, the daughter of Eliam, the wife of Uriah the Hittite?’

The text says Bathsheba was the daughter of Eliam. Eliam was an elite warrior in King David’s army (2 Sam. 23:34). The text also says Bathsheba is the wife of Uriah. Uriah is the armor bearer to Joab, the commander of the King’s army---a prominent position. Additionally, 2 Samuel 23:24 infers that the Elite Advisor to the King, Ahithophel was Eliam’s father---making Ahithophel Bathsheba’s grandfather.

 Bathsheba’s relationship to Ahithophel, Eliam, and Uriah would have given her some status. However, she still would have been considered a civilian. Her husband was labeled a “Hittite.” He, and quite possibly all of them, were non-Israelites. With that in mind, she would not have been privy (or have been made privy) to the King’s schedule, what he was doing, when he took his naps, when he woke up, or where he was at any given time. One point to consider is that if Bathsheba's husband and father were away at battle fighting the Ammonites, Bathsheba would have naturally assumed that’s where the King would be also. Kings often went to battle with their army. However, David didn’t go off to war with his men. He stayed in Jerusalem instead.


2 Samuel 11:2: “…he saw from the roof a woman bathing.”

David was on the roof. Bathsheba was not.
Why was Bathsheba bathing? And was “bathing” thousands of years ago the same way we “bathe” in America today? The answer is a resounding “NO.” They didn't have indoor plumbing like we do today. The text doesn’t even say she was nude. Here is what I infer based on the cultural and historical information of her day:

1) Bathsheba was bathing because she was a Torah-observing woman. She was bathing because she was “purifying herself from her uncleanness.” The Torah required women to do a ritual cleansing 7 days after the last day of their menstrual cycle. During a Jewish woman’s menstrual cycle, she was considered ceremonially unclean and was prohibited from marital sexual activity and Temple Worship until the required time had been fulfilled. Completing the ritual cleansing gave a woman the ability to resume sexual relations with her husband again and recommence Temple worship.

2)       Bathsheba could have been bathing with a cloth wrapped around her like a lot of other cultures still practice to this day.

3)       Bathsheba wasn’t bathing “in broad daylight.” It was customary of women in those days to do their bathing and washing at the wells, and they would do so in the evening when it was the coolest time of the day.

4)       The status of her family may have provided Bathsheba with a private well within the compound of her own home, and she may have been bathing in an enclosed courtyard that most civilians would be unable to look through or see.

She didn’t have a bathroom with water pipes that connect to a bathtub like we do, and even if her well was public, men were not allowed to peer. Laws governing human behavior held with them an unspoken rule of etiquette and decency. If a trespass took place in a public bathing area, the responsibility lay on the trespasser to respect the privacy of the bather. Bathsheba, bathing in the evening, was doing nothing out of the ordinary of her custom and her culture, whether she had a private well or a public one.

2 Samuel 11:4-5 - “So David sent messengers and took her, and she came to him and he lay with her. (Now she had been purifying herself from her uncleanness). Then she returned to her house. \ And the woman conceived, and she sent and told David, ‘I am pregnant.’”

 This very brief account of the first sexual encounter between King David and Bathsheba leaves out a lot of details. The text doesn’t indicate what she’s thinking or feeling, neither does it give us any clue of her emotional or psychological state. So it’s understandable that her motives and her actions are entirely up for speculation to the reader.


The text does not indicate that Bathsheba resisted David’s summons. It also doesn’t indicate she even knew why she was being summoned. She may not have even known the reason for the summons until her arrival. Unfortunately, to deny the king's summons in that culture is punishable by death. Bathsheba didn’t have a choice, just like all women in that culture. So, she went. Consider also that all of the men of Bathsheba’s family are out fighting a war at this time. Men were responsible for the welfare and well-being of every woman in their family. With the possibility of losing all male members of her family, Bathsheba would have wanted to know if she was being summoned because something had happened to the men in her family ——- a woman in that culture without a father, a husband, or sons to take care of her would render her destitute.

2 Samuel 11:4 - “So David...took her…and he lay with her. (Now she had been purifying herself from her uncleanness).”

David used his power unwisely and abused his privileges. We tend to think this whole story is some sordid, mutually passionate affair, but it was far from it.  King David sent armed guards at night to bring one of his subjects into his bed. That’s rape. There is no way around that fact. And the parenthetical mention of Bathsheba purifying herself is very important:  she just completed a period. The narrator wants you to know this because when Bathsheba tells David she’s pregnant, you can be confident that she is pregnant by David, not by anyone else. And we will read later on that in order to cover up this pregnancy, David ultimately resorts to murder.


So, Bathsheba is with child. What were her options? What could she have done? The text doesn’t say what she did next, except that she was sent home after the act. Based on the rights that could have been afforded to the wife of a warrior at the time, here are some of my personal hypotheses:


1.       She could have sent word to her husband---but if she did, Uriah would have the legal right to divorce her, whether or not she was the victim. The stigma of divorce would carry shame with it. To be a single mother and be “put out” by a husband was to place a woman in a very vulnerable position. In this culture, a woman without a husband would have a very difficult time providing for herself.

2.       Bathsheba could have legally enforced the conditional divorces warriors at the time gave to their wives. According to The Talmud (the oral law that governed everyday life at the time), David’s troops always gave their wives conditional divorces. This law was to protect and to provide for women financially in case their warrior-husbands died in battle or were missing in action. By this rule, Bathsheba could have initiated her legal right to actuate the conditional divorce at any time.

3.       Bathsheba could have claimed she had been raped---but because of David’s positional power, not only could she have been accused of treason, but she would have been killed for such an accusation even if it were true.

4.       Bathsheba had the legal right to demand that David take her as his wife and pay the full bride price for her (Deuteronomy 22:28-29), especially now that she was with child—-but this would have exposed the very thing David was so desperate to cover up.


We see however, that Bathsheba does none of these things. 

Instead, Bathsheba went back home and silently waited. Perhaps she privately weighed out all of those options. Perhaps she fervently prayed. The text doesn’t say, but she eventually told David she was pregnant. By doing so, she acquiesced her fate into God’s hands, resting in the hope that He would turn this bad situation into good, as He had done with so many of Israel's ancestors in the past. Later on, we will see that God does.

In the meantime, David was hatching a plan. Upon hearing of Bathsheba's pregnancy, David decided that he would cover up his moral failure and sin in the most horrible of ways. Let's read on.

2 Samuel 11: 6-17; 26-27 - “So David sent word to Joab, “Send me Uriah the Hittite.” And Joab sent Uriah to David. When Uriah came to him, David asked how Joab was doing and how the people were doing and how the war was going. Then David said to Uriah, “Go down to your house and wash your feet.” And Uriah went out of the king's house, and there followed him a present from the king. But Uriah slept at the door of the king's house with all the servants of his lord, and did not go down to his house. When they told David, “Uriah did not go down to his house,” David said to Uriah, “Have you not come from a journey? Why did you not go down to your house?” Uriah said to David, “The ark and Israel and Judah dwell in booths, and my lord Joab and the servants of my lord are camping in the open field. Shall I then go to my house, to eat and to drink and to lie with my wife? As you live, and as your soul lives, I will not do this thing.” Then David said to Uriah, “Remain here today also, and tomorrow I will send you back.” So Uriah remained in Jerusalem that day and the next. And David invited him, and he ate in his presence and drank, so that he made him drunk. And in the evening he went out to lie on his couch with the servants of his lord, but he did not go down to his house.

In the morning David wrote a letter to Joab and sent it by the hand of Uriah. In the letter he wrote, “Set Uriah in the forefront of the hardest fighting, and then draw back from him, that he may be struck down, and die.” And as Joab was besieging the city, he assigned Uriah to the place where he knew there were valiant men. And the men of the city came out and fought with Joab, and some of the servants of David among the people fell. Uriah the Hittite also died.

When the wife of Uriah heard that Uriah her husband was dead, she lamented over her husband. And when the mourning was over, David sent and brought her to his house, and she became his wife and bore him a son.”

Ok, let’s recap:

Bathsheba was observing the Torah by performing a ritual cleansing at the required time after her menstrual cycle. David saw her purifying herself from his palace rooftop and irresponsibly chose not to look away. David inquired about her identity and was told she was the wife of another man. Despite this knowledge, David sent armed guards to bring Bathsheba to him. Bathsheba did not/could not decline his summons. David raped her. She became pregnant. She went home and sent word to David she was pregnant. Then, according to 2 Samuel 11:6-27, David conspired to cover up the rape and the child that resulted because of it by ordering Uriah off the battleground to go home to sleep with his wife so that the assumption would be that the child Bathsheba was carrying was Uriah’s. Uriah defies that order for seemingly patriotic reasons. Then, David attempts a second time by getting him drunk in the hopes that he’d feel frisky enough to sleep with Bathsheba. Instead, Uriah passes out on the couch and doesn’t go to his wife. And so finally, David orders his army commander, Joab, to send Uriah to the frontlines where the battle was the fiercest. Uriah dies in battle. Bathsheba mourns for her husband. When the time of mourning was over, David took Bathsheba to his palace to be his wife and she bore him a son.

But the thing that David had done displeased the Lord. (2 Samuel 11:27b).

Nowhere in Scripture does God speak against Bathsheba in this matter. In the text, God directs all of his judgment and displeasure on to David. In fact, when God charges David with these sins through the prophet, Nathan, Nathan likens Bathsheba to the “innocent ewe” in the narration.

Let’s take a look:

YOU DA MAN! (but in the worst possible way)

2 Samuel 12: 1-9: “And the Lord sent Nathan to David. He came to him and said to him, ‘There were two men in a certain city, the one rich and the other poor. The rich man had very many flocks and herds, but the poor man had nothing but one little ewe lamb, which he had bought. And he brought it up, and it grew up with him and with his children. It used to eat of his morsel and drink from his cup and lie in his arms, and it was like a daughter to him. 
Now there came a traveler to the rich man, and he was unwilling to take one of his own flock or herd to prepare for the guest who had come to him, but he took the poor man’s lamb and prepared it for the man who had come to him.’
Then David’s anger was greatly kindled against the man, and he said to Nathan, ‘As the Lord lives, the man who has done this deserves to die, and he shall restore the lamb fourfold, because he did this thing, and because he had no pity.’
Nathan said to David, ‘
You are the man! Thus says the Lord, the God of Israel, ‘I anoint you king over Israel, and I delivered you out of the hand of Saul. And I gave you your master’s house and your master’s wives into your arms and gave you the house of Israel and of Judah. And if this were too little, I would add to you as much more. Why have you despised the word of the Lord, to do what was evil in his sight? You have struck down Uriah the Hittite with the sword and have taken his wife to be your wife and have killed him with the sword of the Ammonites.’’”

God likened Uriah to the poor man.

God likened David to the rich man who took the poor man’s only precious ewe.

And God likened Bathsheba to the ewe lamb---not just a ewe, but a ewe lamb —— female baby sheep. An innocent, female, baby sheep. Bathsheba was the innocent ewe lamb. A lamb who remained silent and simultaneously suffered all of the judgment and consequences that resulted because of someone else’s sins.


Who, in the New Testament, does that remind you of?


This ewe lamb, as God compared her to, was chosen to be the foremother of the Innocent Lamb who would be led to slaughter to die a sacrificial and substitutionary death for all mankind.

David is forgiven for this iniquity, but although forgiven, David is not free from the consequences of his actions…


…and Bathsheba, though innocent, unjustly suffered the consequences also. The son she bore to David died. And from that moment on, David would endure deep trouble and havoc that raged within his own family until the day he died.




Through God’s redemptive grace and mercy, Bathsheba would give David 4 more sons: Solomon, Nathan, Shobab and Shammua. Jesus’ earthly father, Joseph, directly descended from Nathan. Jesus’ earthly mother, Mary, was a direct descendent of Solomon. David had 19 sons total by several wives, but it was Solomon, his son by Bathsheba, that God had ordained to rightfully succeed the throne after him. It was Solomon who built the Temple for Yahweh that David so desperately wanted to build himself, and it was Solomon who would largely write the poetry and wisdom books in the Old Testament. Bathsheba was sovereignly chosen to raise the wisest king of Israel who brought peace and glory to their nation during his reign.


During his reign, King Solomon would honor Bathsheba by commanding a throne be put on his right-hand side whenever she walked in (1 Kings 2:18). Queen Mother Bathsheba, violated in the way that she was, who carried the shame that she did, would be brought high from being down low to sit at the right hand of the throne.


Who, in the New Testament, does that remind you of?





Let’s take probably the most well-known passage in Proverbs that Christian women all over the world aspire to be: Proverbs 31. This passage has become the standard of a virtuous woman and an excellent wife. But who wrote it?


Proverbs 31:1 says, “The words of King Lemuel. An oracle that his mother taught him:”


King Lemuel? Who is that?


To find the answer, I went to The Tanakh. The Tanakh is the canonical collection of Jewish texts, which is also the textual source for the Old Testament. The Tanakh states that Solomon was also called Lemuel. The Strong’s Concordance and many Christian commentaries states that Lemuel is the symbolic name for Solomon.


This supposed “temptress” and “seductress” becomes the inspiration behind the words of Solomon in Proverbs 31:

“Strength and dignity are her clothing, and she laughs at the time to come. She opens her mouth with wisdom, and the teaching of kindness is on her tongue…many women have done excellently, but you surpass them all. Charm is deceitful, and beauty is vain, but a woman who fears the LORD is to be praised.” Now THAT is a legacy befitting of Bathsheba. THAT is a legacy worth preserving.





Another compelling evidence that Bathsheba held an honorable position among the House of Judah (the lineage of Jesus Christ) is the Genealogy recorded in Matthew’s Gospel.


The Genealogy of Jesus Christ (Matthew 1:1-16)

The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.

Abraham was the father of Isaac, and Isaac the father of Jacob, and Jacob the father of Judah and his brothers, and Judah the father of Perez and Zerah by Tamar, and Perez the father of Hezron, and Hezron the father of Ram, and Ram the father of Amminadab, and Amminadab the father of Nahshon, and Nahshon the father of Salmon, and Salmon the  father of Boaz by Rahab, and Boaz the father of Obed by Ruth, and Obed the father of Jesse, and Jesse the father of David the king.

And David was the father of Solomon by the wife of Uriah, and Solomon the father of Rehoboam, and Rehoboam the father of Abijah, and Abijah the father of Asaph, and Asaph the father of Jehoshaphat, and Jehoshaphat the father of Joram, and Joram thefather of Uzziah, and Uzziah the father of Jotham, and Jotham the father of Ahaz, and Ahaz the father of Hezekiah, and Hezekiah the father of Manasseh, and Manasseh the father of Amos, and Amos the father of Josiah, and Josiah the father of Jechoniahand his brothers, at the time of the deportation to Babylon.

And after the deportation to Babylon: Jechoniah was the father of Shealtiel, and Shealtiel the father of Zerubbabel, and Zerubbabel the father of Abiud, and Abiud thefather of Eliakim, and Eliakim the father of Azor, and Azor the father of Zadok, and Zadok the father of Achim, and Achim the father of Eliud, and Eliud the father of Eleazar, and Eleazar the father of Matthan, and Matthan the father of Jacob, and Jacob the father of Joseph the husband of Mary, of whom Jesus was born, who  is called Christ.


In the Ancient Near East, genealogies held names of only men, and only men of honorable reputation. The fact that women were even mentioned at all in the genealogy in Matthew 1 is astounding for that culture and time, let alone the mention of five of them. Matthew’s Gospel upped the ante by mentioning women who all had seemingly “questionable” pasts:

Tamar: she posed as a prostitute and bore twins by her father-in-law.

Rahab: she was a Caananite prostitute.

Ruth: she was a Moabite. Her people were long-standing enemies of Israel.

The Wife of Uriah: Bathsheba. She was raped by a powerful King, which resulted in a pregnancy that, due to the efforts of a cover-up by her perpetrator, also resulted in the murder of her husband.

Mary: she was an unmarried teenage girl who claimed she was impregnated by The Holy Spirit (honestly, how crazy does that sound??).

Talking about each of these women deserve their own blog post because they led remarkable lives, so forgive me for the brevity of each one. But the point is that these women were named, identified, and honored in the genealogy that produced The Savior of the World. These women were either poor, misfits, widows, unimportant, unknown and sinful who not only changed the course of their lives, but changed the course of human history because of their obedient lives. One might presume that the women listed in the genealogy of the King of kings and Lord of lords should have been the finest of Jewish women with spotless histories. But they weren’t. Two of them weren’t even Jewish, and aside from Ruth and Mary, they all had arguably questionable sexual histories.

Who do these women sound like? They sound like you and me. We are all tarnished by sin, our own and the sins committed against us. The fact that these women are included in this genealogy give me hope, because they foreshadow the kind of people the Messiah came to save. He came from a lineage of sinners to save sinners.

Praise be to God.