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<v Speaker 1>This is episode one hundred and twenty of the Christian

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<v Speaker 1>Research Journal Reads Podcast. Did David Rape Bathsheba? By Clay

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<v Speaker 1>Jones and Jean E. Jones. This article was published exclusively

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<v Speaker 1>online at equipped dot org for the Christian Research Journal,

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<v Speaker 1>Volume forty seven, number four in twenty twenty four. This

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<v Speaker 1>article is in our Viewpoint column. Viewpoint articles address relevant

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<v Speaker 1>contemporary issues in discernment and apologetics from a particular perspective

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<v Speaker 1>that is usually not shared by all Christians, with the

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<v Speaker 1>intended result that Christians thinking on that issue will be

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<v Speaker 1>stimulated and enhanced, whether or not readers end up agreeing

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<v Speaker 1>with the author's opinion. The Christian Research Journal Reads Podcast

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<v Speaker 1>presents audio versions of Christian Research Journal articles. To read

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<v Speaker 1>this article, as well as its documentation, please go to

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<v Speaker 1>equip dot org. That's e q u ip dot RG.

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<v Speaker 2>Did David Rape Bathsheba? By Clay Jones and Jene E.

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<v Speaker 2>Jones Read by Christina Winterstellar quote, David didn't fornicate. David

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<v Speaker 2>raped And if you understand the power dynamics, and you

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<v Speaker 2>understand the Hebrew, and you look at the levitical examples

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<v Speaker 2>and discussion of rape, and you understand what Nathan is

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<v Speaker 2>saying in his parable it is abundantly clear from that

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<v Speaker 2>text that David raped unquote, so said Rachel Denhollander, the

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<v Speaker 2>American Olympic team gymnast who was first to publicly accuse

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<v Speaker 2>team physician Larry Nash of sexual assault. She is empathetic

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<v Speaker 2>that rape is the only evidential and logical explanation of

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<v Speaker 2>what happened between David and Bathsheba. Sadly, den Hollander endured

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<v Speaker 2>a lot of sexual abuse in her life, and we

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<v Speaker 2>hurt for her, but we disagree with her contention that

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<v Speaker 2>David raped Bathsheba. Den Hollander is of course not alone,

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<v Speaker 2>especially since the advent of the hashtag me too movement,

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<v Speaker 2>There are many who assert that David rape Bathsheba. But

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<v Speaker 2>we are going to argue that the evidence doesn't support

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<v Speaker 2>that contention, arguments that Bathsheba was raped. We begin with

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<v Speaker 2>an examination of the arguments employed by those who say

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<v Speaker 2>David did rape Bathsheba. Unequal power dynamics, remove the ability

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<v Speaker 2>to consent. Notice that the first thing Den Hollander says

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<v Speaker 2>after quote David raped unquote was quote if you un

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<v Speaker 2>understand the power dynamics unquote. Biola professor Carmen joy Eimes

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<v Speaker 2>writes in Christianity Today. Quote Those arguing that David committed

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<v Speaker 2>adultery often try to pin blame on Bathsheba for bathing

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<v Speaker 2>in public, thereby seducing David, while those arguing that David

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<v Speaker 2>raped her point to the uneven power dynamics between them,

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<v Speaker 2>unquote emphasis added. Bonnie Christian, an editor at Christianity Today,

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<v Speaker 2>agrees quote. Perhaps most compelling beyond these textual details are

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<v Speaker 2>the broader power dynamics in play. David is king, Bathsheba

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<v Speaker 2>cannot reject his uninvited attention unquote emphasis added. Former Baylor

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<v Speaker 2>University deans David E. Garland and Diana R. Garland explain

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<v Speaker 2>the power dynamic quote. Perhaps she was flattered by his attention.

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<v Speaker 2>He was a handsome man. Perhaps she found herself attracted

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<v Speaker 2>to him. Even if she was flattered by the attention

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<v Speaker 2>of the king. However, and even if she found him attractive,

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<v Speaker 2>she was not responsible for what happened, since consent was

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<v Speaker 2>impossible given her powerless position. David, in essence, raped her.

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<v Speaker 2>Rape means to have sex against the will without the

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<v Speaker 2>consent of another, and she did not have the power

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<v Speaker 2>to consent, even if there was no physical struggle. Even

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<v Speaker 2>if she gave in to him, it was rape unquote

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<v Speaker 2>emphasis added. Notice the Garlands wrote that Bathsheba was so

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<v Speaker 2>powerless that even quote consent was impossible unquote. We could

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<v Speaker 2>quote others who argue this way, but the point is made.

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<v Speaker 2>The David raped apologists appeal to uneven quote power dynamics unquote.

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<v Speaker 2>Aimes judges that David had quote come to believe that

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<v Speaker 2>because he has power, he can have whatever he wants

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<v Speaker 2>when he wants. Emphasis and original. And regarding Bathsheba, i'ms

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<v Speaker 2>Wright's quote David summons her, does she have a choice?

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<v Speaker 2>Her husband and her father are both soldiers under his command.

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<v Speaker 2>No one can refuse the king unquote. In short, Bathsheba

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<v Speaker 2>was powerless and was therefore raped. This uneven power dynamic

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<v Speaker 2>talks springs from contemporary critical theory or the less precise

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<v Speaker 2>cultural or neo Marxism. Neil Shenvy and Pat Sawyer, in

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<v Speaker 2>their excellent book Critical Dilemma, The Rise of Critical Theories

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<v Speaker 2>and Social Justice Ideology, explain that contemporary critical theory is

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<v Speaker 2>composed of four principles. The first is that quote, society

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<v Speaker 2>is divided into dominant, privileged oppressor groups and subordinate marginalized

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<v Speaker 2>oppressed groups unquote. Second quote, oppression and domination are not

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<v Speaker 2>limited to cruelty or overt acts of injustice, but also

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<v Speaker 2>include the ways in which dominant social groups impose their values, traditions, norms,

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<v Speaker 2>and ways of being and doing on society such that

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<v Speaker 2>they are accepted as natural, normal, or even God ordained unquote.

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<v Speaker 2>Third quote, The lived experience of minoritized and oppressed groups

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<v Speaker 2>rivals and at times is prioritized over objective evidence and

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<v Speaker 2>reason when it comes to understanding the world unquote. Fourth quote.

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<v Speaker 2>Social justice is concerned with the transformation of society via

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<v Speaker 2>the emancipation and empowerment of marginalized and disenfranchised groups unquote,

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<v Speaker 2>although they may not realize it. The David raped apologists

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<v Speaker 2>employ the first two principles. King David had all the

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<v Speaker 2>power and Bathsheba had none. David's power was so pervasive

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<v Speaker 2>and Bathsheba's power nonexistent that she didn't have the ability

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<v Speaker 2>to decline, or, as we saw earlier, she didn't even

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<v Speaker 2>have the power to consent to David's request. Author Sheila

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<v Speaker 2>Ray Grigory writes, quote, when someone cannot say no, then

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<v Speaker 2>they also cannot say yes. That means consent is not possible.

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<v Speaker 2>That means it is rape unquote emphasis and original. Envy

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<v Speaker 2>and Sawyer point out how this affects the David raped

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<v Speaker 2>apologist's interpretation of scripture. Quote. It places the authority to

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<v Speaker 2>determine the meaning of the text with the receiver of

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<v Speaker 2>the text versus the giver of the text. Consequently, it

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<v Speaker 2>substitutes an analysis of power dynamics for exegesis unquote, emphasis added. Otherwise,

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<v Speaker 2>did David rape all of his wives except for King

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<v Speaker 2>Saul's daughter Michael because of the tremendous power differential between them. Now,

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<v Speaker 2>of course, we do agree that miners can't give consent

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<v Speaker 2>to adults because miners do not understand the significance of

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<v Speaker 2>their actions nor the consequences of having sex with adults.

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<v Speaker 2>But this is different. As mentioned above, i'mes the Garlands

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<v Speaker 2>and den Hollander are saying that even for an adult,

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<v Speaker 2>consent is impossible if a very powerful person asks for

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<v Speaker 2>sex from a less powerful person. But does this make sense?

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<v Speaker 2>Are we really to believe that an adult can't tell

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<v Speaker 2>a more powerful adult, even a much more powerful adult quote,

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<v Speaker 2>please don't do this unquote or quote. I really don't

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<v Speaker 2>want to have sex with you unquote or quote, you

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<v Speaker 2>shouldn't do this. I'm a married woman unquote, and so on.

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<v Speaker 2>That would certainly be considered a lack of consent. Our

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<v Speaker 2>i'ms the Garlands and Den Hollander saying it's impossible or

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<v Speaker 2>unwise for these words to come out of the mouth

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<v Speaker 2>of someone significantly less powerful than the person and seeking sex. Here,

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<v Speaker 2>we're going to employ a reductio ad absurdum, the carrying

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<v Speaker 2>of something to an absurd extreme to show its folly.

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<v Speaker 2>Suppose Bethsheba was twenty nine years old. Suppose she was

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<v Speaker 2>incredibly lonely, that she was also a very sexual person,

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<v Speaker 2>that she had fantasized for months, maybe even years, about

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<v Speaker 2>having sex with King David, That she had noticed that

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<v Speaker 2>he walks around his rooftop at twilight, that she was

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<v Speaker 2>bathing completely naked and was watching for David to appear

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<v Speaker 2>on the rooftop, and that when David did appear and

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<v Speaker 2>look down and saw her completely naked, she gave him

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<v Speaker 2>a quote, come hither, look unquote. Suppose also that after

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<v Speaker 2>she arrives at the palace, he asks if he can

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<v Speaker 2>kiss her, and she drops her robe and passionately kisses him. Now,

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<v Speaker 2>of course, we aren't saying that any of these things happened.

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<v Speaker 2>This is a reductio ad absurd to point out that

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<v Speaker 2>it was possible for Bathsheba to have given her consent.

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<v Speaker 2>To say that if those things had happened, that at

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<v Speaker 2>that point she still had not given her consent is ridiculous.

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<v Speaker 2>The only way one could argue in the situation that

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<v Speaker 2>she had not given her consent is if one already

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<v Speaker 2>defined consent as impossible. But that commits the fallacy of

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<v Speaker 2>circular reasoning. David should have been off to war, not

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<v Speaker 2>in Jerusalem. The David in Bathsheba saga begins with Second

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<v Speaker 2>Samuel eleven one quote in the spring of the year,

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<v Speaker 2>the time when kings go out to battle, David sent

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<v Speaker 2>Joab and his servants with him and all Israel, and

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<v Speaker 2>they ravaged the Ammonites and besieged Rabah. But David remained

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<v Speaker 2>at Jerusalem. Unquote. About this the David raped. Apologists claimed

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<v Speaker 2>that David wasn't supposed to be in Jerusalem in the

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<v Speaker 2>first place. As Ames puts it, quote, he ought to

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<v Speaker 2>be at war with his men, but nevertheless there he

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<v Speaker 2>is bored unquote. Imes also writes quote David fails to

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<v Speaker 2>take the mission seriously. He doesn't lead the troops in battle. Instead,

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<v Speaker 2>he stays home and prays on the war widow next

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<v Speaker 2>door unquote. Similarly, Tara Lee Cobble, in her popular study

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<v Speaker 2>guide The Bible Recap, a one year guide to reading

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<v Speaker 2>and understanding the entire Bible, writes that David staying home

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<v Speaker 2>is quote exposing a gap in his leadership passivity. He

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<v Speaker 2>shirks responsibility unquote. Although the passage doesn't say that Bathsheba

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<v Speaker 2>was bathing on the roof, Kabble then writes that David

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<v Speaker 2>quote sees Bathsheba bathing on a roof, which is where

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<v Speaker 2>people bathe because rainwater collects there. She's keeping God's command,

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<v Speaker 2>purifying herself unquote. Kabble writes that, quote, we have no

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<v Speaker 2>reason to think she's trying to seduce David. She likely

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<v Speaker 2>assumes the king is off to war like he is

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<v Speaker 2>supposed to be, since that's where her husband Uriah is

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<v Speaker 2>unquote emphasis added. In other words, both i'ms and Cobble

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<v Speaker 2>and a host of others say that David is in

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<v Speaker 2>sin prior to even seeing Bathsheba because it was his

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<v Speaker 2>duty to be elsewhere. But as Robert D. Bergen points

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<v Speaker 2>out in his commentary first Second Samuel quote, the King's

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<v Speaker 2>absence from the battlefield at this time should not be

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<v Speaker 2>understood as dereliction of duty. David had previously remained in

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<v Speaker 2>Jerusalem when the Ammonites were attacked Compare Second Samuel ten seven. Furthermore,

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<v Speaker 2>at some point in David's military career, quite possibly prior

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<v Speaker 2>to the events of this passage, David's men had pleaded

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<v Speaker 2>with him to avoid an active role in military campaigns

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<v Speaker 2>compare twenty one seventeen, out of concern for the King's

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<v Speaker 2>safety and the best interests of the nation unquote. Some

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<v Speaker 2>might think it odd for Bergen to suggest that what

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<v Speaker 2>occurred in Second Samuel twenty one were David's men quote

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<v Speaker 2>pleaded with him to avoid an active role in military

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<v Speaker 2>campaigns unquote occurred prior to David staying home from battle

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<v Speaker 2>ten seven eleven one. But chapters twenty one through twenty

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<v Speaker 2>four are not chronological. They list notable events without telling

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<v Speaker 2>the reader when they took place. J Robert Vanoy in

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<v Speaker 2>the Cornerstone Biblical Commentary, provides further detail about David not

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<v Speaker 2>going to battle quote at the beginning of his reign,

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<v Speaker 2>David sent Joeab on important missions while he remained at

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<v Speaker 2>home Second Samuel two twelve through thirty two, three, twenty

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<v Speaker 2>through twenty three. In addition, there is also no indication

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<v Speaker 2>that David fought in all the battles against Edom First

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<v Speaker 2>King eleven fourteen through sixteen, First Chronicles eighteen twelve through thirteen,

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<v Speaker 2>Psalm sixty, title, and in the immediate context, David had

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<v Speaker 2>sent Joe Ab and Abeshi to engage the Aramians and

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<v Speaker 2>Ammonites while he remained in Jerusalem Sewond Samuel ten seven

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<v Speaker 2>through fourteen. It was not until the development of a

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<v Speaker 2>more serious threat by a larger Aramian coalition that David

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<v Speaker 2>himself accompanied his troops against them ten seventeen through nineteen.

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<v Speaker 2>But the military operation in view in this particular Passage

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<v Speaker 2>eleven to one was not a continuation of normal combat,

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<v Speaker 2>but rather the siege of a city, Rabah, which would

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<v Speaker 2>likely last for a long time, and not something for

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<v Speaker 2>which David's presence was necessary. So while it is clear

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<v Speaker 2>that David's remaining in Jerusalem provided the occasion for his

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<v Speaker 2>sinful behavior that ensued, it does not seem warranted to

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<v Speaker 2>con clue that this in itself should be regarded as

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<v Speaker 2>a culpable act unquote. Indeed, the bottom line is that

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<v Speaker 2>those who accuse David of a dereliction of duty are

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<v Speaker 2>reading into the text. What isn't there Bathsheba's bathing was pious.

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<v Speaker 2>Ims writes that quote, this was no ordinary bath either.

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<v Speaker 2>She was purifying herself ritually following menstruation Tewod Samuel eleven four.

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<v Speaker 2>This practice indicates that she was a pious keeper of

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<v Speaker 2>Israelite purity law. Unquote. This proves she was pious. We laughed.

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<v Speaker 2>Maybe piety had something to do with it. But what

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<v Speaker 2>woman doesn't want to bathe when her period is over?

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<v Speaker 2>But there's more. Proverbs Chapter seven is entirely about a

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<v Speaker 2>married woman seducing a man, even a potential king, since

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<v Speaker 2>Solomon wrote this to his sons. The seductress says to

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<v Speaker 2>him in verse fourteen, quote, I had to offer sacrifice,

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<v Speaker 2>and today I have paid my vows unquote. About this verse,

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<v Speaker 2>Dwayne A. Garrett in the New American Commentary writes, quote,

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<v Speaker 2>she uses the pretext of religious devotion in order to

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<v Speaker 2>assuage the young man's conscience about going to her unquote.

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<v Speaker 2>In other words, she is assuming her conquests that she's pious. Now,

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<v Speaker 2>we absolutely are not saying that Bathsheba told David that

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<v Speaker 2>her bathing was ceremonial to pursue him. But unless she explained,

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<v Speaker 2>he wouldn't have known why she was bathing. Imes also

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<v Speaker 2>writes that quote the text never says that she was

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<v Speaker 2>naked unquote true, but neither does the text say she

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<v Speaker 2>wasn't naked. Absence of evidence is an evidence of absence. Now, again,

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<v Speaker 2>we're not arguing that Bathsheba was trying to seduce David.

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<v Speaker 2>We're just trying to separate fact from assumption. Nathan blames

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<v Speaker 2>only David. One of the major arguments that David raped

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<v Speaker 2>apology raise is that the prophet Nathan blames only David.

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<v Speaker 2>In Second Samuel twelve one through seven, we read quote

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<v Speaker 2>and the Lord sent Nathan to David. He came to

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<v Speaker 2>him and said to him there were two men in

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<v Speaker 2>a certain city, the one rich and the other poor.

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<v Speaker 2>The rich man had very many flocks and herds, but

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<v Speaker 2>the poor man had nothing but one little ewe lamb,

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<v Speaker 2>which he had bought. And he brought it up, and

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<v Speaker 2>it grew up with him and with his children. It

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<v Speaker 2>used to eat of his morsel and drink from his

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<v Speaker 2>cup and lie in his arms, and it was like

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<v Speaker 2>a daughter to him. Now there came a traveler to

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<v Speaker 2>the rich man, and he was unwilling to take one

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<v Speaker 2>of his own flock or herd to prepare for the

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<v Speaker 2>guest who had come to him. But he took the

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<v Speaker 2>poor man's lamb and prepared it for the man who

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<v Speaker 2>had come to him. Then David's anger was greatly kindled

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<v Speaker 2>against the man, and he said to Nathan, as the

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<v Speaker 2>Lord lives, the man who has done this deserves to die.

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<v Speaker 2>And I'll restore the lamb fourfold because he did this thing,

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<v Speaker 2>and because he had no pity. Nathan said to David,

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<v Speaker 2>you are the man unquote. So i'ms writes quote for me.

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<v Speaker 2>The clincher is this the narrator is unequivocal in blaming

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<v Speaker 2>David second Samuel eleven twenty seven. The prophet Nathan is

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<v Speaker 2>unequivocal in blaming David second Samuel twelve one through twelve,

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<v Speaker 2>and Bathsheba is never chastised unquote. There are several problems

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<v Speaker 2>with this reasoning. First, Nathan went to see David, the

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<v Speaker 2>King of Israel, the anointed one from whom the savior

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<v Speaker 2>of the world would come. That Nathan didn't mention Bathsheba

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<v Speaker 2>having guilt doesn't mean she had none. Again, absence of

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<v Speaker 2>evidence is an evidence of absence. Second, there's no doubt

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<v Speaker 2>that even if Bathsheba was trying to seduce David, he

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<v Speaker 2>still by far had the greater sin. David should have

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<v Speaker 2>at the very least looked away. How silly would it

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<v Speaker 2>sound while Nathan was rebuking David if David said, quote, yeah,

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<v Speaker 2>but Bathsheba was flirting with me unquote. Third, writing that

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<v Speaker 2>Bathsheba was quote never chastised unquote assumes too much. Most

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<v Speaker 2>of the time, when people sin, their only form of

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<v Speaker 2>rebuke comes from their guilty conscience. It also assumes that

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<v Speaker 2>the loss of her child wasn't chastisement. In Second Samuel twelve, fifteen,

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<v Speaker 2>eighteen through nineteen, we read quote, and the Lord afflicted

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<v Speaker 2>the child that Uriah's wife bore to David, and he

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<v Speaker 2>became sick. On the seventh day, the child died, and

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<v Speaker 2>the servants of David were afraid to tell him that

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<v Speaker 2>the child was dead. But when David saw that his

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<v Speaker 2>servants were whispering together, David understood that the child was

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<v Speaker 2>dead unquote. Bathsheba may not be mentioned in Nathan's rebuke

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<v Speaker 2>to David. She wasn't present. He was the king ing

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<v Speaker 2>of Israel after all, and certainly did commit a gargantuan

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<v Speaker 2>sin in orchestrating Uriah's death and at the very least

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<v Speaker 2>committing adultery. But the punishment inflicted by the Lord would

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<v Speaker 2>have affected Bathsheba more profoundly. Imes writes this off as quote, yes,

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<v Speaker 2>she loses her son, but that loss is never characterized

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<v Speaker 2>as her punishment. She suffers for David's sin, as subjects

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<v Speaker 2>always do when their leader is recalcitrant. Unquote. Quote, yes,

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<v Speaker 2>she loses her son unquote. Wow, that's a huge understatement

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<v Speaker 2>of the emotional trauma of losing her firstborn son, akin

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<v Speaker 2>to the old joke. Quote Other than that, how did

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<v Speaker 2>you like the play, missus Lincoln? Unquote, Bathsheba carried that

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<v Speaker 2>baby to term and then would have immediately started nursing him.

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<v Speaker 2>That would have affected her significantly more than David. We

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<v Speaker 2>have experienced several miscarriages, and although they were very sad

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<v Speaker 2>to Clay, they were devastating to Jean, her firstborn son,

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<v Speaker 2>whom she would have been nursing died in her arms. Further,

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<v Speaker 2>if the lord wanted, the omniscient, omnipotent lord certainly could

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<v Speaker 2>have exacted a punishment that would hurt only David. But

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<v Speaker 2>while David beseeched the lord end quote fasted and went

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<v Speaker 2>in and lay all night on the ground unquote, Second

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<v Speaker 2>Samuel twelve sixteen, and so didn't even know when his

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<v Speaker 2>child had died. Bathsheba would have nursed and watched her

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<v Speaker 2>firstborn child die in her arms, how devastating for her.

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<v Speaker 2>And then when the child had died, we read in

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<v Speaker 2>verse twenty four, quote, then David comforted his wife Bathsheba,

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<v Speaker 2>and went into her and lay with her, and she

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<v Speaker 2>bore a son, and he called his name Solomon unquote.

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<v Speaker 2>If David had not only had her husband killed, but

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<v Speaker 2>actually raped her, and then the Lord killed her child

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<v Speaker 2>because of David's raping her, it's hard to imagine what

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<v Speaker 2>comforting words David might tell her while they were again

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<v Speaker 2>having sex. Fourth, after David impregnated Bathsheba and had her

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<v Speaker 2>husband killed. Second Samuel eleven twenty seven says, quote, the

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<v Speaker 2>thing that David had done displeased the lord unquote. But

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<v Speaker 2>whether David's sex with Bathsheba was rape or adultery, it

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<v Speaker 2>would still be true that it would displease the Lord.

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<v Speaker 2>Bathsheba's name isn't even mentioned. Instead, the narrator writes, quote,

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<v Speaker 2>the Lord struck the child that Uriah's wife had born

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<v Speaker 2>to David unquote, Second Samuel twelve fifteen. Bergen observes, quote

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<v Speaker 2>the sober reality that this child was the product of

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<v Speaker 2>a sinful union is highlighted by the fact that his

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<v Speaker 2>mother was referred to as Euryah's wife. Immediately the newborn

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<v Speaker 2>son became ill unquote. Bathsheba's name isn't mentioned, and her

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<v Speaker 2>firstborn child is struck down. Nathan is rebuking David. If

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<v Speaker 2>he had been addressing Bathsheba, whether in David's presence or not,

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<v Speaker 2>he might have chosen his words quite differently. David sent

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<v Speaker 2>servants who quote took unquote her. Second Samuel eleven four

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<v Speaker 2>reports quote, So David sent messengers and took her, and

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<v Speaker 2>she came to him, and he lay with her unquote.

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<v Speaker 2>Pastor John Piper comments about this quote. He didn't invite her,

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<v Speaker 2>he didn't woo her, he didn't lure her, he didn't

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<v Speaker 2>trick her. He took her. That's what the text says

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<v Speaker 2>he took her. In other words, the description is of

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<v Speaker 2>a completely one sided, powerful exertion of his desire, with

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<v Speaker 2>no reckoning with hers unquote. Piper's not alone. Tara Lee

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<v Speaker 2>Cobble writes, quote, as she's being obedient, arm guards show

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<v Speaker 2>up at her door and bring her to David's palace unquote. Similarly,

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<v Speaker 2>Paul Carter in The Gospel Coalition Canada writes, quote, David

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<v Speaker 2>sent armed guards to bring one of his subjects into

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<v Speaker 2>his bed. In every civilized country in the world, that

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<v Speaker 2>is considered rape unquote quote armed guards unquote. Wow. The

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<v Speaker 2>Hebrew word means quote a messenger an angel unquote, and

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<v Speaker 2>of the more than fifty English translations of that verse

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<v Speaker 2>in Bible Gateway, every English translation uses quote messengers unquote

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<v Speaker 2>except for three of them, and those three don't use

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<v Speaker 2>anything close to quote armed guards unquote. There are three

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<v Speaker 2>Hebrew words for guards, and none of them were used here.

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<v Speaker 2>There are several problems with the argument that quote took

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<v Speaker 2>unquote means by force. First, the meaning of the word

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<v Speaker 2>quote took unquote must be discerned by its context, Although

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<v Speaker 2>it often means quote grasp unquote, or quote sees unquote

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<v Speaker 2>The same Hebrew word is used in Ruth four thirteen,

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<v Speaker 2>which reads, quote Boaz took Ruth and she became his

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<v Speaker 2>wife unquote. Except for those who already have their minds

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<v Speaker 2>flooded with cultural Marxism, no one reading the Book of

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<v Speaker 2>Ruth could conclude anything other than Ruth desperately wanted to

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<v Speaker 2>marry Boaz. Second Piper ignored the significance of the next

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<v Speaker 2>words quote, So David sent messengers and took her, and

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<v Speaker 2>she came to him unquote, emphasis added. John B. Carpenter

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<v Speaker 2>explains that the verb quote is active, meaning that the

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<v Speaker 2>subject Bathsheba is acting, rather than simply being acted upon.

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<v Speaker 2>The verb means come or go. Bathsheba came. It doesn't

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<v Speaker 2>say she was brought or compelled. The object of the

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<v Speaker 2>action is him. In this case, it is David. Thus

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<v Speaker 2>she came to him unquote. Carpenter asks, quote, why is

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<v Speaker 2>it in the text if she had no choice? Why

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<v Speaker 2>state she came to him? The reality is that she

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<v Speaker 2>came to him, states her action and agency unquote. Third,

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<v Speaker 2>the verse could have ended with quote and David raped

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<v Speaker 2>her unquote. It's not like the author of Second Samuel

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<v Speaker 2>was afraid to talk about rape. Since just two chapters later,

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<v Speaker 2>in thirteen fourteen, we learn about Amnin's raping his sister Tamar,

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<v Speaker 2>who was pleading with him not to violate her. But

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<v Speaker 2>amnuen quote refused to listen to her, and since he

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<v Speaker 2>was stronger than she, he raped her unquote. The underlying

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<v Speaker 2>word translated quote rape unquote means to afflict, oppress or humblesomeone.

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<v Speaker 2>But Second Samuel eleven four does not use this word.

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<v Speaker 2>It merely says that David quote lay with her unquote

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<v Speaker 2>arguments that Bathsheba was not raped. Each point that follows

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<v Speaker 2>may not be decisive in itself, but is part of

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<v Speaker 2>a cumulative case against the assertion that David certainly raped Bathsheba.

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<v Speaker 2>Solomon warns his sons to beware of adulterous women. Proverbs

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<v Speaker 2>one through nine is a collection of Solomon's advice for

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<v Speaker 2>his sons, one of whom would be King. Of course, Solomon,

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<v Speaker 2>the wisest man in the world, was also the son

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<v Speaker 2>of either the most famous adulterers in the history of

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<v Speaker 2>the world, or, if we are going to believe the

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<v Speaker 2>power dynamic definition of rape, the most famous rapist in

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<v Speaker 2>the world. Notice that Solomon never warns his sons against

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<v Speaker 2>committing rape, but he has much to say to his

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<v Speaker 2>sons about guarding against the adulterous woman. In Proverbs, too,

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<v Speaker 2>Solomon tells his sons to pay close attention to his words. Quote,

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<v Speaker 2>so you will be delivered from the forbidden woman, from

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<v Speaker 2>the adulteress with her smooth words, who forsakes the companion

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<v Speaker 2>of her youth and forgets the covenant of her God unquote.

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<v Speaker 2>Verses sixteen through seventeen, Solomon warns his sons that adulterous

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<v Speaker 2>women are out to seduce them with quote smooth words unquote,

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<v Speaker 2>these women are dangerous to them. Verse nineteen. Lesson, beware

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<v Speaker 2>married women who would like to seduce you. Proverbs six

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<v Speaker 2>twenty three through twenty six reads quote, for the commandment

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<v Speaker 2>is a lamp, and the teaching a light, and the

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<v Speaker 2>reproofs of discipline are the way of life. To preserve

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<v Speaker 2>you from the evil woman, from the smooth tongue of

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<v Speaker 2>the adulteress, do not desire her beauty in your heart,

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<v Speaker 2>and do not let her capture you with her eyelashes.

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<v Speaker 2>For the price of a prostitute is only a loaf

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<v Speaker 2>of bread, but a married woman hunts down a precious

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<v Speaker 2>life unquote. Lesson, beware beautiful married women who would like

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<v Speaker 2>to seduce you. Now consider the seventh chapter of Proverbs,

407
00:28:51.640 --> 00:28:55.480
<v Speaker 2>which is entirely about a married woman succeeding in seducing

408
00:28:55.519 --> 00:28:59.920
<v Speaker 2>a man. It begins in verse one with quote, my son,

409
00:29:00.519 --> 00:29:04.319
<v Speaker 2>keep my words and treasure at my commandments with you unquote.

410
00:29:04.960 --> 00:29:08.039
<v Speaker 2>In the next three verses, he continues to emphasize the

411
00:29:08.119 --> 00:29:12.200
<v Speaker 2>importance of following his commands and walking in wisdom. Then

412
00:29:12.319 --> 00:29:16.839
<v Speaker 2>Solomon explains why in verse five they will quote keep

413
00:29:16.920 --> 00:29:20.039
<v Speaker 2>you from the forbidden woman from the adulteress with her

414
00:29:20.119 --> 00:29:25.200
<v Speaker 2>smooth words unquote. Solomon talks about seeing a quote man

415
00:29:25.440 --> 00:29:29.440
<v Speaker 2>lacking sense unquote verse seven, who is out at dusk,

416
00:29:29.640 --> 00:29:31.839
<v Speaker 2>passing by a street on which he has seen a

417
00:29:31.920 --> 00:29:36.400
<v Speaker 2>loose woman previously. Verse eight. He's doing this at quote

418
00:29:36.559 --> 00:29:40.640
<v Speaker 2>twilight unquote. Verse nine. That's when David was on his

419
00:29:40.839 --> 00:29:44.400
<v Speaker 2>roof and when Bathsheba was taking her bath. And then

420
00:29:44.680 --> 00:29:48.160
<v Speaker 2>encounters the woman he's looking for, who quote kisses him

421
00:29:48.319 --> 00:29:52.960
<v Speaker 2>unquote verse thirteen and tells him that she offered sacrifices

422
00:29:53.119 --> 00:29:58.599
<v Speaker 2>and today quote paid my vows unquote. Verse fourteen reminiscent

423
00:29:58.759 --> 00:30:03.839
<v Speaker 2>of Bathsheba perform her ceremonial cleansing. This woman entices him

424
00:30:03.960 --> 00:30:08.559
<v Speaker 2>saying she has quote perfumed unquote her bed verse seventeen,

425
00:30:09.119 --> 00:30:13.480
<v Speaker 2>and then says, quote, let us delight ourselves with love unquote.

426
00:30:13.799 --> 00:30:17.599
<v Speaker 2>Verse eighteen. She says her husband has gone on quote

427
00:30:17.759 --> 00:30:23.200
<v Speaker 2>a long journey unquote, so they won't get caught verse nineteen. Similarly,

428
00:30:23.880 --> 00:30:28.039
<v Speaker 2>Uriah was away at war. Ultimately he gives in quote

429
00:30:28.240 --> 00:30:32.839
<v Speaker 2>as an ox goes to the slaughter unquote verse twenty two, lesson,

430
00:30:33.480 --> 00:30:36.240
<v Speaker 2>some married women will try to seduce you, but that

431
00:30:36.400 --> 00:30:41.640
<v Speaker 2>will end in your slaughter, whether actual or metaphorical. Solomon's

432
00:30:41.680 --> 00:30:44.839
<v Speaker 2>sons would certainly have tremendous power as compared to any

433
00:30:44.880 --> 00:30:47.640
<v Speaker 2>woman who might try to seduce one of them. But

434
00:30:47.759 --> 00:30:51.359
<v Speaker 2>it's ridiculous to say that the women described above are

435
00:30:51.400 --> 00:30:54.920
<v Speaker 2>in any sense being raped because of a quote power

436
00:30:55.039 --> 00:30:59.680
<v Speaker 2>differential unquote. Rather, the women described here know exactly what

437
00:30:59.759 --> 00:31:02.200
<v Speaker 2>they want and are striving to get it, to have

438
00:31:02.400 --> 00:31:06.440
<v Speaker 2>sexual relations with someone to whom they aren't married. Further,

439
00:31:06.839 --> 00:31:09.559
<v Speaker 2>it's naive to think that there aren't some women who

440
00:31:09.640 --> 00:31:12.799
<v Speaker 2>want to build their self images by seducing the powerful.

441
00:31:13.359 --> 00:31:16.440
<v Speaker 2>How many women of sex with famous rock stars, and

442
00:31:16.839 --> 00:31:21.400
<v Speaker 2>we do after all realize the tremendous power differential between

443
00:31:21.440 --> 00:31:25.160
<v Speaker 2>a stadium packing rock star and an eighteen year old waitress.

444
00:31:25.720 --> 00:31:28.559
<v Speaker 2>Are we going to call that rape? Many years ago,

445
00:31:28.680 --> 00:31:31.920
<v Speaker 2>when Clay was a pastor, two different women confessed to

446
00:31:32.039 --> 00:31:35.039
<v Speaker 2>him that they had had affairs with pastors and they

447
00:31:35.119 --> 00:31:38.119
<v Speaker 2>were proud of it. Are we going to call that rape?

448
00:31:38.720 --> 00:31:41.759
<v Speaker 2>By the way, after these women confess that, Clay never

449
00:31:41.920 --> 00:31:47.079
<v Speaker 2>saw either of them again. Although Monica Lewinsky was herself single,

450
00:31:47.359 --> 00:31:50.079
<v Speaker 2>she had an affair with a married President, Bill Clinton,

451
00:31:50.559 --> 00:31:54.720
<v Speaker 2>considered the most powerful man in the world. Quote. In

452
00:31:54.799 --> 00:31:57.680
<v Speaker 2>the course of flirting with him, she raised her jacket

453
00:31:57.799 --> 00:31:59.920
<v Speaker 2>in the back and showed him the straps of her

454
00:32:00.200 --> 00:32:05.359
<v Speaker 2>thong underwear, which extended above her pants unquote. About her affair,

455
00:32:05.480 --> 00:32:09.240
<v Speaker 2>Lewinsky wrote, quote, sure, my boss took advantage of me,

456
00:32:09.599 --> 00:32:12.559
<v Speaker 2>but I will always remain firm on this point. It

457
00:32:12.720 --> 00:32:17.440
<v Speaker 2>was a consensual relationship. Any abuse came in the aftermath

458
00:32:17.759 --> 00:32:20.359
<v Speaker 2>when I was made a scapegoat in order to protect

459
00:32:20.440 --> 00:32:24.839
<v Speaker 2>his powerful position unquote. Lewinsky wanted to have sex with

460
00:32:24.920 --> 00:32:29.200
<v Speaker 2>Bill Clinton, and the quote power differential unquote didn't make

461
00:32:29.279 --> 00:32:32.160
<v Speaker 2>it sexual abuse unless one is going to define it

462
00:32:32.240 --> 00:32:36.519
<v Speaker 2>that way, which is circular reasoning. The focus is on

463
00:32:36.680 --> 00:32:41.519
<v Speaker 2>what David did to Uriah. First Kings fifteen five tells

464
00:32:41.599 --> 00:32:44.319
<v Speaker 2>us that quote David did what was right in the

465
00:32:44.400 --> 00:32:47.039
<v Speaker 2>eyes of the Lord, and did not turn aside from

466
00:32:47.119 --> 00:32:50.119
<v Speaker 2>anything that he commanded him all the days of his life,

467
00:32:50.720 --> 00:32:55.079
<v Speaker 2>except in the matter of Uriah the Hittite unquote. Notice

468
00:32:55.119 --> 00:32:58.400
<v Speaker 2>again that only Uriah is mentioned. It could easily have

469
00:32:58.519 --> 00:33:01.880
<v Speaker 2>said quote in the matter of Uriah the Hittite and

470
00:33:01.960 --> 00:33:08.240
<v Speaker 2>the rape of Bathsheba unquote. Quote. Bathsheba unquote isn't named

471
00:33:08.319 --> 00:33:13.400
<v Speaker 2>in the genealogy of Jesus. It's interesting that Matthew's genealogy

472
00:33:13.519 --> 00:33:16.680
<v Speaker 2>mentions the names of several prominent women in the ancestry

473
00:33:16.720 --> 00:33:20.599
<v Speaker 2>of Jesus, but not Bathsheba's. Here's the beginning of the

474
00:33:20.680 --> 00:33:24.359
<v Speaker 2>genealogy of Jesus is found in matthew Ie one through six,

475
00:33:26.039 --> 00:33:29.359
<v Speaker 2>the Book of Genealogy of Jesus. Christ the son of David,

476
00:33:29.720 --> 00:33:33.240
<v Speaker 2>the son of Abraham. Abraham was the father of Isaac,

477
00:33:33.559 --> 00:33:36.720
<v Speaker 2>and Isaac the father of Jacob, and Jacob the father

478
00:33:36.839 --> 00:33:40.160
<v Speaker 2>of Judah and his brothers, and Judah the father of

479
00:33:40.319 --> 00:33:44.359
<v Speaker 2>Perez and Zira by Tamar and Perez the father of

480
00:33:44.519 --> 00:33:48.400
<v Speaker 2>Hesron and Hesron, the father of Ram and Ram, the

481
00:33:48.480 --> 00:33:53.400
<v Speaker 2>father of Aminadab and Aminadab, the father of Nason and Nason,

482
00:33:53.480 --> 00:33:56.799
<v Speaker 2>the father of Salmon and Salmon the father of Boaz

483
00:33:56.880 --> 00:34:00.519
<v Speaker 2>by Raehab and Boaz, the father of Obed by Ruth

484
00:34:01.079 --> 00:34:04.440
<v Speaker 2>in Obed, the father of Jesse and Jesse the father

485
00:34:04.559 --> 00:34:07.519
<v Speaker 2>of David the King, and David was the father of

486
00:34:07.680 --> 00:34:13.079
<v Speaker 2>Solomon by the wife of Uriah. Emphasis added, Tamar was

487
00:34:13.159 --> 00:34:15.960
<v Speaker 2>a woman of faith who pretended to be a prostitute

488
00:34:16.000 --> 00:34:19.920
<v Speaker 2>to get pregnant from Judah. Raehab had been a prostitute

489
00:34:19.920 --> 00:34:23.039
<v Speaker 2>in the land of the Canaanites, but is nonetheless mentioned

490
00:34:23.039 --> 00:34:25.920
<v Speaker 2>by name, as she was a woman of faith. Ruth

491
00:34:26.079 --> 00:34:28.679
<v Speaker 2>is one of the holiest women mentioned in the Bible.

492
00:34:29.159 --> 00:34:32.280
<v Speaker 2>It would have been easy to write, quote, David was

493
00:34:32.360 --> 00:34:36.199
<v Speaker 2>the father of Solomon by Bathsheba, the wife of Uriah unquote,

494
00:34:36.679 --> 00:34:40.880
<v Speaker 2>but her name isn't mentioned. Instead, she is only addressed

495
00:34:40.960 --> 00:34:45.239
<v Speaker 2>as quote the wife of Uriah unquote. If she had

496
00:34:45.280 --> 00:34:49.119
<v Speaker 2>been raped and thus completely innocent in her relationship with David,

497
00:34:49.519 --> 00:34:54.320
<v Speaker 2>why not honor her by mentioning her name. The accusation

498
00:34:54.519 --> 00:34:59.719
<v Speaker 2>of rape is based on contemporary critical theory Larry Alex

499
00:35:00.639 --> 00:35:04.360
<v Speaker 2>argues that saying that David rape Bathsheba is a relatively

500
00:35:04.480 --> 00:35:08.880
<v Speaker 2>new idea. He says he checked twenty commentaries written prior

501
00:35:08.960 --> 00:35:12.719
<v Speaker 2>to two thousand and noticed quote not a single one

502
00:35:12.800 --> 00:35:16.239
<v Speaker 2>of them addressed the issue of rape, you know, meaning

503
00:35:16.360 --> 00:35:19.960
<v Speaker 2>that wasn't on the table. That just wasn't an issue

504
00:35:20.000 --> 00:35:23.280
<v Speaker 2>that they were addressing unquote. He goes on to point

505
00:35:23.320 --> 00:35:26.119
<v Speaker 2>out that what was addressed among them was the degree

506
00:35:26.159 --> 00:35:30.920
<v Speaker 2>of Bathsheba's guilt. Quote. They are unified that she committed

507
00:35:31.000 --> 00:35:33.880
<v Speaker 2>adultery to none of them took the view that she

508
00:35:34.039 --> 00:35:38.960
<v Speaker 2>had been raped unquote. John B. Carpenter explains how quote

509
00:35:39.360 --> 00:35:44.920
<v Speaker 2>power imbalance unquote is related to cultural Marxism. Quote. The

510
00:35:45.039 --> 00:35:48.800
<v Speaker 2>claim that David rape Bathsheba shows what is embedded at

511
00:35:48.840 --> 00:35:52.239
<v Speaker 2>the heart of the community that makes it a fundamental

512
00:35:52.360 --> 00:35:57.039
<v Speaker 2>suspicion of authority. The power imbalance is to blame. Power

513
00:35:57.119 --> 00:36:02.760
<v Speaker 2>imbalances always foster abuse. According to this community, These assumptions

514
00:36:02.800 --> 00:36:06.920
<v Speaker 2>about authorities arise from what some have called cultural Marxism.

515
00:36:07.719 --> 00:36:11.920
<v Speaker 2>Just as classic economic Marxism assume that all the institutions

516
00:36:12.039 --> 00:36:15.280
<v Speaker 2>existed for the power and privilege of the bourgeois elite,

517
00:36:15.960 --> 00:36:21.480
<v Speaker 2>so cultural Marxism assumes that power is merely for the patriarchal, racial,

518
00:36:21.800 --> 00:36:26.400
<v Speaker 2>or religious elite. It's all a power play. These assumptions,

519
00:36:26.559 --> 00:36:29.239
<v Speaker 2>whatever you might call them, are embedded in part of

520
00:36:29.320 --> 00:36:32.440
<v Speaker 2>our culture. They are rarely laid out by those who

521
00:36:32.519 --> 00:36:35.800
<v Speaker 2>hold them, but smuggled into the debate with test cases

522
00:36:35.880 --> 00:36:41.360
<v Speaker 2>such as David and Bathsheba unquote. Bathsheba should have resisted,

523
00:36:42.519 --> 00:36:47.559
<v Speaker 2>as quoted earlier, Ames wrote, quote, David summons her, does

524
00:36:47.639 --> 00:36:50.239
<v Speaker 2>she have a choice. Her husband and her father are

525
00:36:50.239 --> 00:36:53.679
<v Speaker 2>both soldiers under his command. No one can refuse the

526
00:36:53.800 --> 00:36:59.360
<v Speaker 2>king unquote. Several things. First, she should have cried out.

527
00:37:00.079 --> 00:37:03.559
<v Speaker 2>Deuteronomy twenty two twenty four commands that if a woman

528
00:37:03.679 --> 00:37:07.559
<v Speaker 2>has sex with someone to whom she's not married, then quote,

529
00:37:07.920 --> 00:37:10.800
<v Speaker 2>you shall stone them to death with stones. The young

530
00:37:10.880 --> 00:37:13.559
<v Speaker 2>woman because she did not cry for help though she

531
00:37:13.760 --> 00:37:16.880
<v Speaker 2>was in the city, and the man because he violated

532
00:37:16.920 --> 00:37:20.360
<v Speaker 2>his neighbor's wife. So you shall purge the evil from

533
00:37:20.440 --> 00:37:24.320
<v Speaker 2>your midst unquote. Some have said that crying out wouldn't

534
00:37:24.360 --> 00:37:26.320
<v Speaker 2>have done any good in this case, as no one

535
00:37:26.360 --> 00:37:29.840
<v Speaker 2>would have hurt her, but they don't know that that's

536
00:37:29.960 --> 00:37:33.440
<v Speaker 2>just speculation. The scripture says that if someone is trying

537
00:37:33.480 --> 00:37:36.920
<v Speaker 2>to rape a woman, she should cry for help. Also,

538
00:37:37.400 --> 00:37:41.400
<v Speaker 2>the David raped apologists don't know that if Bathsheba had

539
00:37:41.519 --> 00:37:45.400
<v Speaker 2>resisted even a little bit, that David wouldn't have apologized

540
00:37:45.440 --> 00:37:48.239
<v Speaker 2>and let her go. To say that a woman shouldn't

541
00:37:48.280 --> 00:37:51.079
<v Speaker 2>try to resist at all is contrary to scripture and

542
00:37:51.280 --> 00:37:55.199
<v Speaker 2>contrary to common sense. Now, if David grabbed a knife

543
00:37:55.239 --> 00:37:57.440
<v Speaker 2>and put it to her throat, well that would be

544
00:37:57.559 --> 00:38:00.000
<v Speaker 2>the time to give in, and that would certainly be raped.

545
00:38:00.400 --> 00:38:04.199
<v Speaker 2>But she could cry out before it came to that second.

546
00:38:04.880 --> 00:38:08.760
<v Speaker 2>Notice that not agreeing that David rape Bathsheba is personal

547
00:38:08.840 --> 00:38:12.199
<v Speaker 2>for many women who say they experienced an encounter for

548
00:38:12.320 --> 00:38:15.400
<v Speaker 2>which they had no choice because of a power differential.

549
00:38:16.119 --> 00:38:19.880
<v Speaker 2>If the power differential factor is removed, then that means

550
00:38:20.000 --> 00:38:22.199
<v Speaker 2>that they weren't raped and that they might bear some

551
00:38:22.400 --> 00:38:27.719
<v Speaker 2>responsibility for their sexual encounter. For confidentiality's sake, we can't

552
00:38:27.760 --> 00:38:31.320
<v Speaker 2>give examples, but we've personally known women who were seduced

553
00:38:31.360 --> 00:38:36.360
<v Speaker 2>who later called it abuse. Each instance of sexual molestation

554
00:38:36.800 --> 00:38:41.079
<v Speaker 2>rape needs to be taken case by case. Sexual intercourse

555
00:38:41.119 --> 00:38:44.039
<v Speaker 2>where there is no threat of physical violence can't be

556
00:38:44.280 --> 00:38:49.159
<v Speaker 2>sweepingly defined as rape by a power differential again. Monica

557
00:38:49.239 --> 00:38:53.119
<v Speaker 2>Lewinsky wrote, quote, sure, my boss took advantage of me,

558
00:38:53.480 --> 00:38:56.360
<v Speaker 2>but I will always remain firm on this point. It

559
00:38:56.559 --> 00:39:00.639
<v Speaker 2>was a consensual relationship. Any abuse use came in the

560
00:39:00.719 --> 00:39:03.559
<v Speaker 2>aftermath when I was made a scapegoat in order to

561
00:39:03.599 --> 00:39:08.440
<v Speaker 2>protect his powerful position. Many women want to have sex

562
00:39:08.519 --> 00:39:11.800
<v Speaker 2>with powerful men, and doing so doesn't make it rape.

563
00:39:12.920 --> 00:39:15.159
<v Speaker 2>One of the things we find most troubling from the

564
00:39:15.320 --> 00:39:19.000
<v Speaker 2>David raped apologists is that they argue that the powerless

565
00:39:19.039 --> 00:39:24.119
<v Speaker 2>are incapable of resisting the powerful. That's historically false. It's

566
00:39:24.159 --> 00:39:28.079
<v Speaker 2>also insulting to women to say they're incapable of resisting

567
00:39:28.239 --> 00:39:31.679
<v Speaker 2>in the absence of physical threat. But before we go

568
00:39:31.800 --> 00:39:34.800
<v Speaker 2>any further, we need to make one point clear. We

569
00:39:35.039 --> 00:39:38.760
<v Speaker 2>certainly think it's better to be sexually violated than dead.

570
00:39:39.360 --> 00:39:41.320
<v Speaker 2>If a woman has a knife to her throat or

571
00:39:41.400 --> 00:39:43.719
<v Speaker 2>a gun to her head, then it's better for her

572
00:39:43.840 --> 00:39:46.840
<v Speaker 2>to allow the perpetrator to have his way than be killed.

573
00:39:48.079 --> 00:39:51.639
<v Speaker 2>During the pre Christian Roman Empire, the Romans had all

574
00:39:51.679 --> 00:39:55.760
<v Speaker 2>the power and Christians had none, But these powerless Christians

575
00:39:55.800 --> 00:39:58.400
<v Speaker 2>were willing to be tortured to death rather than deny

576
00:39:58.599 --> 00:40:03.440
<v Speaker 2>christ W. E. H Lecky in his History of European

577
00:40:03.559 --> 00:40:09.079
<v Speaker 2>morals sums up the Roman torture of Christians. Those hateful

578
00:40:09.159 --> 00:40:12.800
<v Speaker 2>games which made the spectacle of human suffering and death

579
00:40:13.000 --> 00:40:17.159
<v Speaker 2>the delight of all classes, had spread their brutalizing influence

580
00:40:17.199 --> 00:40:21.679
<v Speaker 2>wherever the Roman name was known, had rendered millions absolutely

581
00:40:21.840 --> 00:40:25.480
<v Speaker 2>indifferent to the sight of human suffering, had produced in

582
00:40:25.639 --> 00:40:29.079
<v Speaker 2>many and in the very center of an advanced civilization,

583
00:40:29.719 --> 00:40:33.320
<v Speaker 2>a relish and a passion for torture, a rapture and

584
00:40:33.480 --> 00:40:38.280
<v Speaker 2>an exultation in watching the spasms of extreme agony. The

585
00:40:38.400 --> 00:40:43.199
<v Speaker 2>most horrible recorded instances of torture were usually inflicted either

586
00:40:43.320 --> 00:40:46.599
<v Speaker 2>by the populace or in their presence in the arena.

587
00:40:47.400 --> 00:40:50.719
<v Speaker 2>We read of Christian's bound in chains of red hot iron,

588
00:40:51.079 --> 00:40:54.119
<v Speaker 2>while the stench of their half consumed flesh rose in

589
00:40:54.199 --> 00:40:57.639
<v Speaker 2>a suffocating cloud. To heaven. Of others who were torn

590
00:40:57.719 --> 00:41:00.480
<v Speaker 2>to the very bone by shells or hooks of iron,

591
00:41:00.960 --> 00:41:04.280
<v Speaker 2>of holy virgins given over to the lust of gladiator,

592
00:41:04.440 --> 00:41:07.639
<v Speaker 2>or to the mercies of the pander of two hundred

593
00:41:07.719 --> 00:41:11.880
<v Speaker 2>and twenty seven converts sent on one occasion to the mines,

594
00:41:12.519 --> 00:41:15.480
<v Speaker 2>each with the sinews of one leg severed by a

595
00:41:15.559 --> 00:41:19.199
<v Speaker 2>red hot iron, and with an eye scooped from its socket,

596
00:41:19.559 --> 00:41:22.599
<v Speaker 2>a fire so slow that the victims writhed for hours

597
00:41:22.679 --> 00:41:26.320
<v Speaker 2>in their agonies of bodies torn limb from limb, or

598
00:41:26.360 --> 00:41:30.239
<v Speaker 2>sprinkled with burning lead, of mingled salt and vinegar, poured

599
00:41:30.320 --> 00:41:33.000
<v Speaker 2>over the flesh that was bleeding from the rack of

600
00:41:33.159 --> 00:41:37.239
<v Speaker 2>tortures prolonged and varied through entire days for the love

601
00:41:37.320 --> 00:41:40.519
<v Speaker 2>of their divine master, for the cause they believed to

602
00:41:40.639 --> 00:41:44.639
<v Speaker 2>be true men and even weak girls endured these things

603
00:41:44.719 --> 00:41:48.119
<v Speaker 2>without flinching. When one word would have freed them from

604
00:41:48.159 --> 00:41:53.760
<v Speaker 2>their sufferings unquote. Indeed, quote one word would have freed

605
00:41:53.800 --> 00:41:58.480
<v Speaker 2>them from their sufferings unquote. When it comes to quote

606
00:41:58.599 --> 00:42:02.360
<v Speaker 2>even weak girls un consider that in a D two

607
00:42:02.480 --> 00:42:06.679
<v Speaker 2>o three, the twenty two year old Vibia Perpetua and

608
00:42:06.800 --> 00:42:10.239
<v Speaker 2>a slave girl named Felicity walked into the arena to

609
00:42:10.320 --> 00:42:13.519
<v Speaker 2>be killed by wild beasts. Here's a portion of the

610
00:42:13.639 --> 00:42:18.840
<v Speaker 2>testimony about their entering the arena. Quote they were stripped therefore,

611
00:42:19.039 --> 00:42:21.719
<v Speaker 2>and made to put on nets. And so they were

612
00:42:21.800 --> 00:42:25.800
<v Speaker 2>brought forth. The people shuddered, seeing one a tender girl,

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<v Speaker 2>the other her breasts yet dropping milk from her late

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<v Speaker 2>child bearing. So they were called back and clothed in

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00:42:32.400 --> 00:42:36.760
<v Speaker 2>loose robes. Perpetua was first thrown and fell upon her

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<v Speaker 2>loins unquote. To avoid this, all they needed to do

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<v Speaker 2>was to flick incense to Caesar and they would then

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00:42:44.480 --> 00:42:48.159
<v Speaker 2>be free to raise their children. Perpetua had just weaned

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<v Speaker 2>her child prior to entering the arena, but nonetheless she

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<v Speaker 2>honored Christ through it. In her diary, Perpetua wrote, quote,

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<v Speaker 2>and Hilarian the Procurator, that after the death of Minutius Timinian,

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00:43:03.239 --> 00:43:06.119
<v Speaker 2>the Proconsul, had received in his room the right and

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<v Speaker 2>power of the sword, said, spare your father's gray hairs,

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00:43:10.960 --> 00:43:14.559
<v Speaker 2>spare the infancy of the boy, make sacrifice for the

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00:43:14.639 --> 00:43:19.920
<v Speaker 2>Emperor's prosperity. And I answered, I am a Christian unquote.

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<v Speaker 2>The David raped Apologists need to rethink the notion that

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<v Speaker 2>the powerless cannot resist the powerful. All the martyrs of

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<v Speaker 2>the Christian Church are a witness against them.

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<v Speaker 1>Thank you for listening to another episode from the Christian

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<v Speaker 1>Research Journal Reads podcast, which provides audio articles of Christian

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00:43:39.599 --> 00:43:43.800
<v Speaker 1>Research Journal articles. If you go to equip dot org

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00:43:43.960 --> 00:43:46.639
<v Speaker 1>you will find a brand new article for the Christian

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00:43:46.719 --> 00:43:51.800
<v Speaker 1>Research Journal published weekly. In addition, please subscribe to our

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00:43:52.000 --> 00:43:56.760
<v Speaker 1>other podcasts wherever you find your favorite podcast. You will

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00:43:56.800 --> 00:44:02.800
<v Speaker 1>find the Christian Research Journal Reads podcast, the Postmodern Realities podcast,

636
00:44:02.920 --> 00:44:08.880
<v Speaker 1>which features interviews with Christian Research Journal authors, our flagship podcast,

637
00:44:09.039 --> 00:44:14.400
<v Speaker 1>the Bible answer Man Broadcast, and the Hank Unplugged podcast,

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00:44:15.280 --> 00:44:19.159
<v Speaker 1>where CRI President Hank Canagraph takes you out of the

639
00:44:19.239 --> 00:44:22.800
<v Speaker 1>studio and into his study to engage in in depth,

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00:44:23.000 --> 00:44:27.880
<v Speaker 1>free flowing, essential Christian conversations on critical issues with some

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<v Speaker 1>of the most interesting and informative people on the planet.

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00:44:32.360 --> 00:44:35.320
<v Speaker 1>At equipp dot org, you will also find a lot

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<v Speaker 1>of resources to equip you, including many thousands of Christian

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<v Speaker 1>Research Journal articles. That's e quip dot org.