DOCSLIB.ORG

The Problem with David: Masculinity and Morality in Biblical Cinema

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Problem with David: Masculinity and Morality in Biblical Cinema Journal of Religion & Film Volume 22 Article 33 Issue 1 April 2018 3-30-2018 The rP oblem with David: Masculinity and Morality in Biblical Cinema Kevin M. McGeough University of Lethbridge, [email protected] Recommended Citation McGeough, Kevin M. (2018) "The rP oblem with David: Masculinity and Morality in Biblical Cinema," Journal of Religion & Film: Vol. 22 : Iss. 1 , Article 33. Available at: https://digitalcommons.unomaha.edu/jrf/vol22/iss1/33 This Article is brought to you for free and open access by DigitalCommons@UNO. It has been accepted for inclusion in Journal of Religion & Film by an authorized editor of DigitalCommons@UNO. For more information, please contact [email protected]. The rP oblem with David: Masculinity and Morality in Biblical Cinema Abstract The King David of the Bible, and especially as portrayed in the books of Samuel, is one of the most complex characters in ancient literature. We are told his story from his youth as a shepherd until his death as king of Israel. He kills a mighty warrior with a slingshot, goes to war with his king and later his son, and has an affair that threatens to throw his kingdom into disarray. The ts ories surrounding David seem perfect for cinematic adaptation yet what makes this character so compelling has been problematic for filmmakers. Here, three types of Biblical filmmaking shall be considered: Hollywood epics (David and Bathsheba (1951), David and Goliath (1960), and King David (1985)); televised event series (The Story of David (1976) and The Bible: The Epic Miniseries (2013)); and independent Christian films (David and Goliath (2015) and David vs. Goliath: Battle of Faith (2016)). Issues that shall be considered include: tone and genre, casting, democracy and ideology, masculinity, and sexual morality. This investigation shall explore how these issues are treated in different types of Biblical filmmaking and how genre constraints impact the reception of David on film. Keywords King David, biblical cinema, Christian cinema, masculinity and the Bible, David and Bathsheba, David and Goliath, The tS ory of David, The iB ble: The pE ic Miniseries, David vs. Goliath: Battle of aithF Author Notes Kevin M. McGeough is a Professor in the Department of Geography (Archaeology) at the University of Lethbridge. His research interests include ancient Near Eastern religion, Old Testament, and Biblical reception. He is the author of a three volume work on ancient Near Eastern and Biblical reception, published by Sheffield Phoenix, titled The Ancient Near East in the Nineteenth Century. Acknowledgments: The uthora would like to thank the anonymous peer reviewers for their very helpful comments and suggestions. This article is available in Journal of Religion & Film: https://digitalcommons.unomaha.edu/jrf/vol22/iss1/33 McGeough: Problem with David Biblical King David is arguably one of the most compelling and dynamic figures in ancient literature. The books of Samuel tell us of David’s life from the time he was a young shepherd boy until his death as a celebrated king of Israel. These accounts show David in a positive and a negative light, as a figure of heroic achievements and personal failings. The Bible tells us of his rise from humble origins to become a king chosen by God. It tells us of his friendship with Jonathan and his conflicts with his own sons. David is a musician, a warrior, and a statesman. He is the most celebrated king of Israel and yet he is also a murderer and an adulterer. All of this seems like the makings of a riveting film or films and yet, ironically, these traits of the Davidic story have seemed to have caused more problems for filmmakers than opportunities. The root issue, perhaps, has not been the biblical source material, so much, but the expectations of biblical heroes and stories in cinema. For the biblical David does not line up well with the expectancies of masculine heroism that are defined by biblical filmmaking. For cinematic audiences, a biblical hero was not someone with an ambiguous sense of sexual morality nor could he be rewarded for behaving “unheroically”. He needed to be able to master violence without savouring it and he needed to be an ardent nationalist, not someone who could engage in open revolt against his own king. This article will explore some of the specific elements of the Davidic narratives that have proven challenging for filmmakers and explore how these problems reflect larger issues relating to the reception of Biblical figures in popular media. In particular, the paper shall examine tone in Biblical film, difficulties in casting David and portraying an aging character, tensions surrounding the character’s relationships with violence and the state, as well as the complications in Published by DigitalCommons@UNO, 2018 1 Journal of Religion & Film, Vol. 22 [2018], Iss. 1, Art. 33 presenting him as a both masculine and moral character, especially in concert with his sexual activities. While there are many films that feature David, this paper shall consider three types of David films: Hollywood epics (David and Bathsheba (1951), David and Goliath (1960), and King David (1985)); televised event series (The Story of David (1976) and The Bible: The Epic Miniseries (2013)); and independent Christian films (David and Goliath (2015) and David vs. Goliath: Battle of Faith (2016)).1 David in the Books of Samuel While numerous source critical analyses of the Davidic narratives have been offered by scholars, most generally see the sources as bifurcated between pro and anti Davidic materials.2 Beyond this basic division, scholars have, since Julius Wellhausen, further divided the Davidic accounts into discrete chronological units revolving around important events in his story (rise to kingship, succession crisis, etc.). However the composition history of the story is understood, the saga of David in its final form offers a picture of a character whose emotional depth is arguably unparalleled in ancient Near Eastern literature. Baruch Halpern well captures the inconsistency of David’s character through the provocative title of his book, David’s Secret Demons: Messiah, Murderer, Traitor, King.3 David, in the final form of the books of Samuel, is a dynamic figure who acts heroically and selfishly, uprightly and immorally, violently and tenderly. He is a character who defies simple description. https://digitalcommons.unomaha.edu/jrf/vol22/iss1/33 2 McGeough: Problem with David Tone in Epic Biblical Cinema I have previously argued in reference to the book of Esther that filmmakers have had a difficult time capturing the tone of that book. 4 The humour, the violence, and the carnivalesque mood were not easily transformed into the sombre, historical-realism of the typical Biblical epic. The Davidic saga in Samuel poses fewer problems in regards to tone since its narratives can be treated as historical (even if they are not strictly historical as numerous scholars contend). Babington and Evans have shown that the traditional Hollywood Biblical epic portrays major turning points in world history, moments of momentous political significance.5 In Hollywood epics (and the corollary international forms, especially Italian peplum films), individual heroic figures play formative roles in changing the course of major political events. Often their romantic lives are entangled with the larger processes of history, where the heroes are forced to make sacrifices for the greater good of their people. The films are shot in a panoramic style that allows audiences to see large troop movements across stunning landscapes but also emphasizes the relationship of individuals to larger historical processes that are greater than their own lives. Given that generic interest, the stories of David should well fit the expectations that audiences hold for the epic. Realism Debates about historicity further complicate scholarly understandings of David. At the time that most of these films were produced, these debates mostly related to attempts to determine which elements of the story of David were legendary and which actually Published by DigitalCommons@UNO, 2018 3 Journal of Religion & Film, Vol. 22 [2018], Iss. 1, Art. 33 happened. It was not until the mid-1990s that the argument that there was never an historical David came to be widespread in academia.6 Generally then, despite more recent critical academic readings of David’s historicity, the filmmakers who have presented his story have taken him to be a real historical figure although have not necessarily understood all of the elements of his story to have an historical basis. Mainstream films, then, have used an archaeological-realistic aesthetic to portray him as an historical figure. This has not been the case with Christian independent films, which is in keeping with larger trends in that industry.7 An ethos of realism has long been a means of marketing historical films, as David Eldridge notes.8 The subject matter of David films allows for such an archaeological and historically authentic aesthetic. Miracles and supernatural events are not a major part of the account in Samuel and they can be omitted with minimal injury to the story. As shall be discussed below, the Goliath narrative could be problematic in this fashion but filmmakers have found ways around that. Philip Dunne, who wrote the screenplay for 1951’s David and Bathsheba wanted to create a Biblical film that was explicitly unlike the miracle-laden films of Cecil B. DeMille. 9 Dunne, who was an agnostic himself, purposefully added a foreword
Load more

Recommended publications
  • Ledabber Baššelî \(2 Sam. 3: 27\) “To Talk Peace”
    • The Journal of Hebrew Scriptures • • • ISSN 1203-1542 • • new purl address: www.purl.org/jhs • • • • The Journal of Hebrew Scriptures participates in the ATLAS project. Articles are being indexed in the ATLA Religion Database and their abstracts appear in Religious and Theological Abstracts. The journal is archived by the National Library of Canada, and is accessible for consultation and research at the Electronic Collection site maintained by The National Library of Canada. • Volume 4: Article 8 (2003) Meir Malul, Ledabbēr baššelî (2 Sam. 3: 27) “to Talk Peace” Ledabbēr baššelî (2 Sam. 3: 27) “to Talk Peace” Meir Malul University of Haifa I 1. The expression ledabbēr baššelî occurs in the famous episode in 2 Samuel 3 when Joab cunningly traps Abner and kills him cold-bloodedly (v. 27). It is the single occurrence of this expression in the Hebrew Bible, and the word šelî itself is a hapax the meaning and etymology of which are not definitely certain, although it has generally been related to the Hebrew root šlh (see further below). 2. Basically two interpretations for this expression, based on the general understanding of the context and its basic theme, are to be found in the various commentaries, both old and new: 1) Most commentators understand the form baššelî in the sense “in peace, in quietude, privately”, meaning that Joab proposed that he and Abner move aside to some quiet place to discuss matters with no disturbance.1 Scholars usually adduce here the usage of the verb šlh, of which šelî is believed to be a derivative, in such verses as Ps 122:6-7; and cf.
    [Show full text]
  • Most Common Jewish First Names in Israel Edwin D
    Names 39.2 (June 1991) Most Common Jewish First Names in Israel Edwin D. Lawson1 Abstract Samples of men's and women's names drawn from English language editions of Israeli telephone directories identify the most common names in current usage. These names, categorized into Biblical, Traditional, Modern Hebrew, and Non-Hebrew groups, indicate that for both men and women over 90 percent come from Hebrew, with the Bible accounting for over 70 percent of the male names and about 40 percent of the female. Pronunciation, meaning, and Bible citation (where appropriate) are given for each name. ***** The State of Israel represents a tremendous opportunity for names research. Immigrants from traditions and cultures as diverse as those of Yemen, India, Russia, and the United States have added their onomastic contributions to the already existing Jewish culture. The observer accustomed to familiar first names of American Jews is initially puzzled by the first names of Israelis. Some of them appear to be biblical, albeit strangely spelled; others appear very different. What are these names and what are their origins? Benzion Kaganoffhas given part of the answer (1-85). He describes the evolution of modern Jewish naming practices and has dealt specifi- cally with the change of names of Israeli immigrants. Many, perhaps most, of the Jews who went to Israel changed or modified either personal or family name or both as part of the formation of a new identity. However, not all immigrants changed their names. Names such as David, Michael, or Jacob required no change since they were already Hebrew names.
    [Show full text]
  • 2 Samuel 3 Rise and Fall of Abner Rise and Fall of Abner 2 Samuel 3
    2 Samuel 3 Rise and Fall of Abner Rise and Fall of Abner 2 Samuel 3 Lesson Outline I. House of David: 2 Samuel 3:1-5 A. David’s Strength: 2 Samuel 3:1 B. David’s Sons: 2 Samuel 3:2-5 II. Hope for the Nation: 2 Samuel 3:6-21 A. Abner and Ishbosheth: 2 Samuel 3:6-11 B. Abner and David: 2 Samuel 3:12-21 III. Hardship For the Nation: 2 Samuel 3:22-39 A. Joab’s Vengeance: 2 Samuel 3:22-27 B. David’s Vexation: 2 Samuel 3:28-39 House of David 2 Samuel 3:1-5 David’s Strength: 2 Samuel 3:1 David’s House David looked to the LORD and was blessed. He was promised to be king and patiently waited to take the throne (Isaiah 40:3; Psalm 27:14, 37:7). In the meantime David’s house became stronger, gaining men and great respect (1 Chronicles 12:23-40). People began to look to David as their leader and were willing to follow after him. David’s army won battles and earned a good reputation. David did nothing out of the ordinary; he simply trusted the LORD and his house grew stronger. Saul’s House As David grew stronger, Saul’s house grew weaker. With Saul and Jonathan deaths, the strength was taken away. It was only a matter of time before Saul’s dynasty was gone, but his house would not fall without a fight. Abner and Ishbosheth did their best to maintain the dynasty, but with Ishbosheth as king, the house lost men, power, influence, and reputation.
    [Show full text]
  • Cities of Refuge
    Calvary Baptist Theological Journal 14.1 (Spring, 1998) 1-25 Copyright © 1999 by Calvary Baptist Theological Seminary, cited with permission; digitally prepared for use at Gordon College] Cities of Refuge Preston L. Mayes Much of the Mosaic legislation contained in the Pentateuch seems foreign to the modern reader. The laws concerning the priesthood, the sacrificial system, and the religious holidays are neither practiced nor paralleled in the dispensation of the church. Though they do have didactic and illustrative value as types of the work of Christ, they are often rushed over or skipped altogether in personal Bible study. The Old Testament legislation concerning so-called moral law has received greater attention. Since it addresses many issues which are also social problems in the twentieth century, it is frequently lifted from its Old Testament context and applied to contemporary society. Provisions for dealing with cases of adultery, homosexuality, theft, and murder in Israel are a few of the regulations which commonly receive such treatment. Several minority political/religious groups even advocate a complete return to Old Testament-style political regulations and policies. It is within the context of this debate that the Old Testament legal provisions concerning the city of refuge should be studied. These cities were designated locations to which one who was guilty of accidental homicide1 could flee in order to receive legal protection and a fair trial. They were part of the ancient legal system which recognized the right and even the l This paper will refer to an accidental homicide as manslaughter and a deliberate homicide as murder.
    [Show full text]
  • 'David's Women': a Critical Comparison of Michal, Bathsheba and Tamar In
    UNIVERSITY OF BIRMINGHAM ‘DAVID’S WOMEN’ A CRITICAL COMPARISON OF MICHAL, BATHSHEBA AND TAMAR IN 1 SAMUEL AND 2 SAMUEL. By Julia Michelle Hogan A thesis submitted to the University of Birmingham for the degree of Master of Research in Theology and Religion. School of Philosophy and Religion College of Arts and Law University of Birmingham September 2013 University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. Abstract In this thesis I shall look at the narratives of three women in 1 and 2 Samuel: Michal, Bathsheba and Tamar. I will argue how these women each endure incredible experiences of suffering that are brought about primarily through the actions of both King David and the narrator. These women suffer at the hands of the narrator due to the narratives neglect in recording their experiences in any detail in the text. Instead, it will be my argument that these women are simply used as a means of continuing and explaining the events that happen in the plot of 1 and 2 Samuel and the ‘David story’. It will be my aim then to attempt to bring these women’s experiences to the forefront of the text and uncover their lost voices.
    [Show full text]
  • Calendar of Torah and Haftarah Readings 5776 – 5778 2015 – 2018
    Calendar of Torah and Haftarah Readings 5776 – 5778 2015 – 2018 Calendar of Torah and Haftarah Readings 5776-5778 CONTENTS NOTES ....................................................................................................1 DATES OF FESTIVALS .............................................................................2 CALENDAR OF TORAH AND HAFTARAH READINGS 5776-5778 ............3 GLOSSARY ........................................................................................... 29 PERSONAL NOTES ............................................................................... 31 Published by: The Movement for Reform Judaism Sternberg Centre for Judaism 80 East End Road London N3 2SY [email protected] www.reformjudaism.org.uk Copyright © 2015 Movement for Reform Judaism (Version 2) Calendar of Torah and Haftarah Readings 5776-5778 Notes: The Calendar of Torah readings follows a triennial cycle whereby in the first year of the cycle the reading is selected from the first part of the parashah, in the second year from the middle, and in the third year from the last part. Alternative selections are offered each shabbat: a shorter reading (around twenty verses) and a longer one (around thirty verses). The readings are a guide and congregations may choose to read more or less from within that part of the parashah. On certain special shabbatot, a special second (or exceptionally, third) scroll reading is read in addition to the week’s portion. Haftarah readings are chosen to parallel key elements in the section of the Torah being read and therefore vary from one year in the triennial cycle to the next. Some of the suggested haftarot are from taken from k’tuvim (Writings) rather than n’vi’ivm (Prophets). When this is the case the appropriate, adapted blessings can be found on page 245 of the MRJ siddur, Seder Ha-t’fillot. This calendar follows the Biblical definition of the length of festivals.
    [Show full text]
  • Saul, Doeg, Nabal and the “Son of Jesse”: Readings in 1 Samuel 16—25
    Saul, Doeg, Nabal and the “Son of Jesse”: Readings in 1 Samuel 16—25 By Joseph Lozovyy Ph.D. Thesis The University of Edinburgh 2006 TO MY PARENTS DECLARATION I declare that I have composed Saul, Doeg, Nabal and the “Son of Jesse”: Readings in 1 Samuel 16—25 and that it is my own work, that it has not been submitted, in whole or in part, for any other degree or professional qualification, and that all sources used or quoted have been indicated and acknowledged by complete references. Joseph Lozovyy TABLE OF CONTENTS Abbreviations . ix Abstract . xiii Foreword . xiv CHAPTER I INTRODUCTION I. Introductory Remarks . 1 II. Various Approaches to 1 Sam. 25 . 3 A. Historical Critical Approaches to 1 Sam. 25 . 3 B. Literary approaches to 1 Sam. 25 . 8 1. David as the Hero of the Story . 15 a) Positive Views . 16 b) Negative Views . 20 c) Narrative Analogy . 21 2. Abigail as the Heroine of the Story . 23 3. Nabal as the Hero of the Story . 26 III. The Stories in 1 Sam 21 and 22 . 27 A. Difficulties and Tensions in Studying 1 Sam. 21 and 22 . 27 B. Literary Approaches to 1 Sam. 21 and 22 . 31 1. Negative Views of David . 32 2. Positive and Semi-Positive Views of David . 35 IV. MT, LXX, Q and Josephus in 1 Sam. 16—25 . 40 A. Samuel Scroll in Qumran . 41 B. The Septuagint Versions of 1—2 Samuel (1—2 Reigns) . 44 C. The Text of Samuel in MT, LXX, Q and Josephus . 46 D.
    [Show full text]
  • Ideological Underpinnings of Legislation in the Hebrew Bible
    THE PENNSYLVANIA STATE UNIVERSITY SCHREYER HONORS COLLEGE JEWISH STUDIES PROGRAM IDEOLOGICAL UNDERPINNINGS OF LEGISLATION IN THE HEBREW BIBLE JOHN M. FITZGERALD Spring 2012 A thesis submitted in partial fulfillment of the requirements for baccalaureate degrees in Jewish Studies and Classics and Ancient Mediterranean Studies with honors in Jewish Studies Reviewed and approved* by the following: Baruch Halpern Chaiken Family Chair in Jewish Studies Professor of Ancient History and Classics and Ancient Mediterranean Studies Fellow, Institute for the Arts and Humanities Thesis Supervisor Willa Z. Silverman Professor of French and Jewish Studies Honors Adviser * Signatures are on file in the Schreyer Honors College i Abstract Legislation represents an intersection between reflecting social conditions and seeking to create them. The three main legal texts in the Pentateuch are the Covenant Code in Exodus 21- 23:19, the Priestly legal material primarily located in Leviticus and Numbers, and the Deuteronomic laws in Deuteronomy 12-26. Written at different times by different pens; each author sought to project their worldview in their respective legislation. This thesis will examine two examples of parallel laws: slavery laws in Exod 21:2-6 and Deut 15:12-18; and false weight laws in Lev 19:35-37 and Deut 25:13-19. Through analyzing textual, archaeological, and other ancient Near Eastern texts, I will demonstrate a systematic pattern of Deuteronomic revision of the earlier Covenant Code. Opposed to the largely casuistic Covenant Code, the legal material in Leviticus and Deuteronomy make free use of literary passages. These literary inclusions demonstrate a sense of historical awareness and add clout to the laws by triggering associations in the audience.
    [Show full text]
  • The Nature of David's Kingship at Hebron: an Exegetical and Theological Study of 2 Samuel 2:1-5:5
    Andrews University Digital Commons @ Andrews University Dissertations Graduate Research 2019 The Nature of David's Kingship at Hebron: An Exegetical and Theological Study of 2 Samuel 2:1-5:5 Christian Vogel Andrews University, [email protected] Follow this and additional works at: https://digitalcommons.andrews.edu/dissertations Part of the Biblical Studies Commons Recommended Citation Vogel, Christian, "The Nature of David's Kingship at Hebron: An Exegetical and Theological Study of 2 Samuel 2:1-5:5" (2019). Dissertations. 1684. https://digitalcommons.andrews.edu/dissertations/1684 This Dissertation is brought to you for free and open access by the Graduate Research at Digital Commons @ Andrews University. It has been accepted for inclusion in Dissertations by an authorized administrator of Digital Commons @ Andrews University. For more information, please contact [email protected]. ABSTRACT THE NATURE OF DAVID’S KINGSHIP AT HEBRON: AN EXEGETICAL AND THEOLOGICAL STUDY OF 2 SAMUEL 2:1—5:5 by Christian Vogel Adviser: Richard M. Davidson ABSTRACT OF GRADUATE STUDENT RESEARCH Dissertation Andrews University Seventh-day Adventist Theological Seminary Title: THE NATURE OF DAVID’S KINGSHIP AT HEBRON: AN EXEGETICAL AND THEOLOGICAL STUDY OF 2 SAMUEL 2:1—5:5 Name of researcher: Christian Vogel Name and degree of faculty adviser: Richard M. Davidson, Ph.D. Date completed: June 2019 The account of David’s reign at Hebron found in 2 Samuel 2:1—5:5 constitutes a somewhat neglected, yet crucial part of the David narrative, chronicling David’s first years as king. This dissertation investigates these chapters by means of a close reading of the Hebrew text in order to gain a better understanding of the nature of David’s kingship as it is presented in this literary unit.
    [Show full text]
  • The Old Testament: Part Eight - First and Second Samuel
    The Old Testament: Part Eight - First and Second Samuel The Books of Samuel derived its name from the 3:1-18: Call and commissioning of Samuel. Samuel prophet Samuel whose lifetime saw the end of the initially does not recognize God’s voice calling him period of the Judges and the beginning of Israel’s because he is not yet “familiar with the Lord.” But kingship. with Elizabeth’s help, he becomes attuned to God’s call. (Sometimes we too need the help of others to The story. Samuel, who is opposed to Israel having discern God’s call in our lives.) Gradually, Samuel her own king, is told by God to let the people have develops into a great spiritual leader for Israel. their wish, so he anoints Saul as Israel’s first king. Saul Speaking of him, 3:20 says: “Samuel grew up, and the is portrayed as a tragic figure. He does not want to be Lord was with him, not permitting any word of his to king. While out looking for his father’s donkeys, be without effect. Thus all of Israel from Dan to Samuel comes upon Saul and tells him that God wants Beersheba came to know that Samuel was an him to be king. Initially, Saul does very well winning accredited prophet of the Lord.” several great victories over Israel’s enemies. Then he ‘blows it’ by choosing his own way over God’s way. In chapters 4, 5 and 6, Samuel disappears from the Samuel tells Saul that due to his disobedience, God has story.
    [Show full text]
  • OLD TESTAMENT SURVEY Lesson 26 – Part 1 David – the Bathsheba Affair
    OLD TESTAMENT SURVEY Lesson 26 – Part 1 David – The Bathsheba Affair On July 21, 1683, the University of Oxford issued a Judgment and Decree…against certain pernicious Books, and damnable Doctrines, destructive to the sacred Persons of Princes, their State and Government, and of all human Society. This publication was the basis for the last government-sanctioned book burning in England (also occurring in Oxford). Among those books burned was Lex, Rex, written by the Scottish Presbyterian Samuel Rutherford. The book was cited by Oxford for the dangerous doctrine that “if lawful governors become tyrants, or govern otherwise than by the laws of God and man…they forfeit the right they had unto government.”1 Rutherford’s book was alarming to the realm because even its title was against the King’s interest. Lex is Latin for “law,” and Rex is Latin for “king.” The title Lex Rex puts the law as over the king rather than the king over the law. Within the book, in response to the question “whether the king be above the law,” Rutherford wrote, “The law hath a supremacy of constitution above the king.”2 In part of his argument, Rutherford reached back to the Biblical account of King Saul noting, God, in making Saul a king, doth not by any royal stamp give him a power to sin, or to play the tyrant.3 Rutherford is right for Saul, and also for his successor, King David. As we consider David in this lesson, we see that he found a time where he violated in rapid succession three of the Ten Commandments, but not without dire consequence to him and to his family.
    [Show full text]
  • The Story of David
    Supplement to the program THE STORY OF DAVID Prepared by Eric Lund For a free catalog of our videos contact: Vision Video P. O. Box 540 Worcester, PA 19490 610-584-3500 1-800-523-0226 Fax: 610-584-6643 E-Mail: [email protected] Web: www.visionvideo.com 2 From Dr. Ken Curtis President Gateway Films/Vision Video I love to read the Bible stories about David and have drawn instruction and inspiration from his life for years. Thus, it is with special pleasure we offer you Columbia Pictures television series The Story of David. We have prepared this supplement to help you get the most out of this production. David is one of the central characters in all of scripture. What greater could be said than “He was a man after God’s own heart” (I Samuel 13:14, Acts 13:22)? The Bible gives us more details and stories about David’s life than anyone else in all of scripture except Jesus. Consider that the very first thing we are told in the New Testament about Jesus is that he is the “Son of David.” (Matthew 1:1, see also 1:17, 9:27, 15:21). David’s life is a wonderful source for study, discussion and reflection. We believe this film can help bring David’s story alive to enrich your individual or group study. Unfortunately, a film can only cover so much and must be selective in what is included and omitted. For example, I deeply regret that my favorite incident in David’s life is left out entirely.
    [Show full text]