Apr 2023 – Written Exposition

EZEKIEL 1:1-3 – INTRODUCTION AND SUPERSCRIPTION

Posted on 21st Apr 202318th Dec 2025 by writtenexposition

1. Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. 2. In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity, 3. The word of the LORD came expressly unto Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chebar; and the hand of the LORD was there upon him.

INTRODUCTION AND SUPERSCRIPTION

These verses introduce the book of Ezekiel and provide historical background, as well as some information about the prophet Ezekiel and his message. They indicate when and where he was active; thus situating his visions within a specific historical and cultural context.

1:1 Ezekiel’s prophetic ministry is said to have begun ‘in the thirtieth year.’ The significance of the ‘thirtieth year’ is not explained but it is usually understood to mean that Ezekiel was thirty years of age at the time. The date given is the fifth day of the fourth month. This would have been the month of Tammuz and therefore the time of year was late June/early July.

The vision occurred while Ezekiel was among the exiles by the Chebar, which was most likely a canal near Babylon. It seems that many exiled Jews had been settled in this area. Ezekiel’s location by the canal underscores the fact that he was living among the exiles and sharing in their experiences and struggles.

1:2 Verse 2 provides more detailed historical context by specifying that it was the fifth year of King Jehoiachin’s exile. This information dates Ezekiel’s inaugural vision (592 BCE) and places it within the larger context of the Babylonian exile.

King Jehoiachin (2 Kgs 24:6-16; 2 Chron 36:9-10, also known as Jeconiah (Jer 24:1; 27:20; 28:4; 29:2) and Coniah (Jer 22:24, 28; 37:1), was the son of King Jehoiakim of Judah and a grandson of King Josiah. Jehoiachin became king of Judah at the age of eighteen (2 Kgs 24:8). His short reign was marked by political instability and conflict with the Babylonians. According to the Chronicler he ‘did that which was evil in the sight of the Lord’ (2 Chron 36:9). Jeremiah 22:24-30 has the Lord directly addressing Jehoiachin, prophesying his captivity and exile in Babylon. The Lord also declared that Jehoiachin’s descendants would neither prosper nor sit on the throne of David, thus signifying the end of the dynasty.

In 597 BCE King Nebuchadnezzar of Babylon deported King Jehoiachin of Judah along with many of the leading citizens of Jerusalem (2 Kgs 24:15-16); including Ezekiel, who would have been twenty-five years of age at that time. Jehoiachin’s captivity in Babylon lasted for thirty-seven years. During that time, he was reportedly well-treated by the Babylonians and eventually released from captivity by King Evil-Merodach, who succeeded Nebuchadnezzar as ruler of Babylon. According to 2 Kings 25:27-30, Jehoiachin was then given a high position at the Babylonian court (new clothes, a daily allowance for the rest of his life, and allowed to dine at the king’s table).

Despite his short troubled reign and his captivity in Babylon, Jehoiachin was an important figure in the history of Judah. His deposition and deportation marked the beginning of the Babylonian Exile, a period of great spiritual and cultural significance for the Israelites. The Exile came to an end in 538 BCE.

During this difficult time Ezekiel, himself taken into captivity during Jehoiachin’s reign, provided spiritual guidance and hope to the exiles over a period of twenty years. The date of his inaugural vision in verse 2 is the first chronological marker in the book. The others are:

8:1 The vision of idols and abominations in the temple.

20:1 Ezekiel’s response to the elders.

24:1 The parable of a cooking pot

26:1 Threats against Tyre.

29:1 Prophecy against Egypt.

29:17 Desolation of Egypt.

30:20 Pharaoh’s defeat.

31:1 The cedar of Lebanon.

32:1 Lament over Pharoah..

32:17 Lament over Egypt.

33:21 News of the Fall of Jerusalem.

40:1 Vision of a new temple.

1:3 Verse 3 identifies Ezekiel as a member of the priestly class. This would suggest that his prophetic message was informed by his knowledge of Jewish ritual and tradition, which gave him religious authority to speak on behalf of God. Note that many respected commentators confidently assert that Ezekiel was a Zadokite priest. This they assume purely on the basis that Ezekiel speaks highly of the Zadokites in chapters 40-48, which contain his vision of how a future ideal temple might look and operate. In these chapters Ezekiel assigns a dominant role to the Zadokites (43:18-27; 44:15-16; 45:4; 46:19-24), presumably as a reward for remaining relatively (22:26) faithful (44:10-11, 15-16; 48:11) during the Exile. There is zero scriptural evidence for Ezekiel having a Zadokite heritage.

The reference to the “hand of the Lord” being upon him indicates that Ezekiel was divinely inspired and empowered to deliver God’s message to the exiles. The ‘land of the Chaldeans’ refers to the Neo-Babylonian empire ruled over by Nebopolassar (627-605 BCE) and his son Nebuchadnezzar (605-562 BCE).

SUMMATION

The opening verses of Ezekiel set the stage for the prophetic message that follows. The fact that Ezekiel received his vision among the exiles by the Chebar canal underscores the fact that his message is directed to the Israelite community in exile. The political and social upheaval of the time is also reflected in the references to King Jehoiachin’s exile and the Babylonian conquest.

Ezekiel 1:1-3 offers spiritual lessons that are still relevant today:

First, we see that God is not limited by our circumstances. Even in the midst of exile and captivity, God can still reveal himself and speak to his people.

Second, we see that God chooses ordinary people to do extraordinary things. Ezekiel was a priest, but God called him to be a prophet and to deliver his message to the exiles.

Finally, we see that God’s word is powerful and authoritative. Ezekiel’s prophetic message was not his own, but rather it came directly from God.

As we read the book of Ezekiel, we are reminded that God is sovereign over all of history, and that his word has the power to transform our lives and to give us hope even in the midst of difficult situations.

EZEKIEL’S VISION OF THE GLORY OF YAHWEH (1:4-28)

AND HE SAID TO ME’ – EZEKIEL’S CALL TO BE A PROPHET – 2:1-3:15

EZEKIEL’S WATCHMAN ROLE: A PROPHETIC CALL TO RESPONSIBILITY- 3:16-27

General

COME, SEE, GO, TELL

Posted on 9th Apr 202318th Dec 2025 by writtenexposition

Matthew 28:5-7

5 ‘And the angel answered and said unto the women, Fear not ye: for I know that ye seek Jesus, which was crucified.
6 He is not here: for he is risen, as he said. Come, see the place where the Lord lay.
7 And go quickly, and tell his disciples that he is risen from the dead;’

In these verses from Matthew’s gospel there are four verbs which, for me, sum up the message of Easter. The four words are imperatives, i.e. they give an order or instruction. They are commands. COME, SEE, GO, TELL.

The Lord Jesus had been betrayed by Judas Iscariot, forsaken by his disciples, denied by Peter, tried by the Jewish and Roman authorities, sentenced by Pontius Pilate, crucified at Calvary, and buried in a new tomb belonging to Joseph of Arimathea. Afterwards, on the morning of the first day of the week, some women came to the garden tomb to anoint the body of Jesus with spices. Would they be able to gain access?

When they arrived they were surprised to find that there had been a great earthquake and a large stone that sealed the entrance to the tomb had been rolled back by an angel. He said that they were not to fear and that he knew that they were seeking Jesus. So he told them to ‘come.’

COME!

The Bible contains many invitations! The word “come” occurs often in the Bible. The first mention is in Gen. 7:1 when God called Noah and his family to come into the ark so that they might be saved from the flood. For Noah and his family to be saved they had accept the Lord’s invitation. This is still true today.

Jesus issued that same invitation in Matthew 11:28. ‘Come unto me, all ye that labour and are heavy laden, and I will give you rest.’ That invitation still goes out to all who labour under the heavy burden of sin and guilt. Come, by faith, to the one who is no longer in the tomb! He has risen from the dead and is now in heaven! Come to Jesus who offers forgiveness, support and relief!

SEE!

The words ‘look’ and ‘see’ are similar but not exactly the same in meaning. When we casually look at something, we may not fully grasp what we are looking at. We may not comprehend the significance. By contrast, when we truly ‘see’ something we understand it. The angel wanted the women to ‘see’ (grasp and understand) that the tomb was empty; that Christ had risen from the dead and is alive forever.

GO!

The women were told to go. There was no suggestion or intention that from then on they should just stare into the empty tomb. As soon as we reach the point of seeing the empty tomb and trusting the living Lord Jesus Christ as Saviour, we must ‘go’. We ought to go and learn more about him. We should go to him in prayer. We need to go and fellowship with like-minded believers (Acts 2:42).

TELL!

The women were instructed to tell the disciples about the resurrection. We too ought to tell the good news to those who are lost and dying. It is neither necessary nor practical for everyone to be involved in missionary activity abroad. You can do it wherever you are. In Mark 5 a demon-possessed man who was healed by Jesus wanted to journey with the Lord but was told instead to go home to his friends and tell the great things the Lord had done for him (Mk 5:19).

Have you COME? Do you SEE? If so, GO and live for him and TELL others about what he has done for you.

‘He is not here: for he is risen!’

The message of Easter is COME, SEE, GO, TELL

General

NATHAN : PROBABLY THE MOST INFLUENTIAL PROPHET MOST PEOPLE HAVE NEVER HEARD OF

Posted on 9th Apr 202318th Dec 2025 by writtenexposition

Although it was still seven months to the coronation of King Charles III at the time of publication, the British tabloid newspaper Daily Mail printed ‘An A to Z guide to the Coronation’ by Claudia Connell on Saturday, October 15, 2022. The following was listed under N:

Nathan the Prophet

Perhaps not the most familiar of prophets but next May he’s going to be name-checked by the Archbishop of Canterbury in front of millions of TV viewers around the world. During the anointing of the King, the Archbishop will recall ‘as Solomon was anointed King by Zadok the Priest and Nathan the Prophet.’

Who was Nathan the prophet and what was his legacy?

INTRODUCTION

Nathan the Prophet is a biblical character who was active in the political and religious life of Israel during the reign of King David c. 1000 BCE. He is the second of two prominent prophets in the Books of Samuel each of whom had a strong influence on King David. These two prophets lived during a period of great social, political and religious change; Samuel, who preceded Nathan, identified more with the earlier way of life, Nathan with the latest developments.

In the years leading up to 1000 BCE there was a growing trend in the Ancient Near East away from loose tribal confederacies towards the centralisation of political power. This produced a gradual change from a pastoral, nomadic existence to a more settled urban way of life, with the economy based on agriculture rather than herding. Territory (where one lived) rather than tribe (who one was) began to take precedence. Monarchy, rather than chiefdom, became the political norm. In spite of the inevitable loss of freedom and additional expense involved the Israelites desired this type of arrangement. Ignoring warnings by Samuel (1 Sam 8:11-18) they insisted that they too wanted government by a king – a system that had already been adopted by Edom (1 Chron 1:43) and Ammon (1 Sam 12:12). Samuel eventually succumbed to pressure (1 Sam 12:1) and reluctantly anointed Saul as the first king of Israel. Later he also anointed David (1 Sam 16:13), the second king.

Nathan the prophet had a close relationship with David and was considered one of his most trusted advisors. He is connected with several important events in David’s reign, including the confrontation with David over his affair with Bathsheba and the anointing of Solomon as David’s successor.

2 Samuel 7:1-29 & 1 Chron 17:1-27 A ‘HOUSE’ FOR GOD AND A ‘HOUSE’ FOR DAVID.

Nathan’s role in these chapters is significant for he delivers a message from God to King David regarding the building of the Jerusalem temple.

Having built a ‘house’ (palace) for himself in Jerusalem David expressed to Nathan his desire to build a ‘house’ (temple) for Yahweh. Nathan, rather presumptuously and without consulting Yahweh, told David to go ahead with the building project. However, Yahweh spoke to Nathan and instructed him to tell David that he would not build the temple, but that his son would do that. Nathan mediated this message to David, emphasizing that it was God’s plan and that David should not be discouraged since God would establish a ‘house’ (dynasty) for David. His offspring would reign over Israel and, by implication, the kingdom would last forever. Christians view this as a prophecy of the coming of Jesus Christ, who would be a descendant of David and establish an eternal kingdom.

2 Samuel 12:1-25 NATHAN, DAVID, BATHSHEBA AND URIAH

In 2 Samuel chapter 12, the prophet Nathan again plays a crucial role in delivering a message from God, this time to confront King David about his sin with Bathsheba and the murder of her husband Uriah.

The story of David, Bathsheba, Uriah, and Nathan in 2 Samuel 11 is a complex and interesting narrative that highlights themes of power, lust, betrayal, and repentance. It concerns King David’s sexual liaison with Bathsheba, the wife of Uriah, one of David’s elite soldiers. It also details the role of Nathan the prophet, who is sent by God to confront David with his sin and call him to repentance.

David is described as staying behind in Jerusalem while his army goes out to battle. From his rooftop, he sees Bathsheba bathing and is overcome with lust for her. He sends for her and sleeps with her, even though she is married to Uriah, who is away fighting in the war against the Ammonites.

When Bathsheba becomes pregnant and send word to David, he tries to cover up his sin by bringing Uriah back from the front lines and encouraging him to go home and sleep with his wife. Uriah refuses to go to his house, saying that it would be unfair to enjoy home comforts while his fellow soldiers are still at war. David then sends Uriah back to the battlefield with a letter to Joab, the commanding officer of the army, instructing him to put Uriah in the front lines of battle and then withdraw so that Uriah will be killed. Uriah dies as planned, and David then takes Bathsheba as his wife.

Displeased with David’s actions YHWH sends Nathan the prophet to confront him. Nathan approaches David with a parable about a rich man who had taken a poor man’s only lamb, which the poor man loved and cared for like a daughter. In spite of the fact that he had many animals of his own, the rich man slaughtered the poor man’s lamb in order to feed a visitor. Outraged by the rich man’s actions David declares that he deserves to die for his cruelty. At this point, Nathan reveals that the rich man in the parable is David, who had committed a much greater injustice by taking Bathsheba (another man’s wife) and killing her husband.

Convicted by Nathan’s words David confesses his sin, acknowledging his guilt before God. Nathan tells David that God has forgiven him but warns him that there will be consequences for his actions, including the death of the child that Bathsheba is carrying. In addition, members of David’s own family would rebel against him and try to oust him as king.

The story of David, Bathsheba, Uriah, and Nathan is a cautionary tale about the dangers of power and lust, and the importance of accountability and repentance. It highlights the role of the prophet as a messenger of God speaking truth to the wealthy and influential and calling for justice and righteousness. It also underscores the idea that powerful leaders are not above the law and that all actions have consequences, both for the individual and for those around them.

1 Kgs 1:1-46; 4:5 SOLOMONS’S ACCESSION NARRATIVE

Nathan played a significant role in the succession of Solomon as king of Israel after David. As had been prophesied following David’s sin with Bathsheba, much strife and conflict took place within David’s family. David had many sons, and there seemed to be no clear line of succession. Adonijah, one of the sons, assumed that he was next in the line of succession and took steps to appoint himself co-regent with David, who was then in old age.

Nathan, however, intervened to ensure that Yahweh’s plan for the throne of Israel was fulfilled. He advised Bathsheba to go to David and remind him of a promise made to her that her son, Solomon, would succeed him on the throne (1 Kings 1:11-14). Nathan also supported Bathsheba’s claim by approaching David and confirming that Solomon was indeed the one to succeed him. Thus, through Nathan’s intervention, Solomon was anointed as king with David’s blessing, ensuring a relatively peaceful and orderly transition of power.

1 Chron 29:29 & 2 Chron 9:29 THE BOOK OF NATHAN THE PROPHET

The Book of Nathan the Prophet is mentioned in both 1 Chronicles 29:29 and 2 Chronicles 9:29. These verses suggest that Nathan wrote a historical account of King David’s reign, and that this account was preserved as a written record and was a source available to the compiler(s) of the Books of Kings and Chronicles. Material from it may also have been used in the Books of Samuel.

The mention of the Book of Nathan the Prophet in these verses reminds us that other texts and traditions existed as part of the religious and cultural landscape of ancient Israel, but did not become part of the biblical canon and have not survived.

2 Chron 29:25 NATHAN ASSISTED DAVID IN THE ORGANIZATION OF PUBLIC WORSHIP

2 Chronicles 29:25 describes the actions of Hezekiah, the thirteenth king of Judah, as he restores the worship practices of the temple in Jerusalem. The verse states:

‘And he set the Levites in the house of the LORD with cymbals, with psalteries, and with harps, according to the commandment of David, and of Gad the king’s seer, and Nathan the prophet: for so was the commandment of the LORD by his prophets.’

From this verse we learn that temple worship traditions and instructions handed down by earlier generations, in this case from David, Gad, and Nathan, were observed for centuries. Three hundred years after their institution Hezekiah honoured these traditions and instructions; ensuring the continuity of religious practices for which Nathan the prophet had been partly responsible.

SUMMATION

Nathan the Prophet played an important role in the lives of two kings and in the development of Israelite religion and literature. He was important as a prophet of Yahweh and for his good interpersonal, political and organisational skills. He is credited with having prophesied to David about the future of his dynasty and the construction of the temple in Jerusalem. He also confronted David about his affair with Bathsheba and helped to facilitate the succession of David’s son, Solomon, to the throne.

In addition to his role as an advisor to the king, it seems that Nathan was also a writer and historian. According to 1 Chronicles 29:29 and 2 Chronicles 9:29, he wrote a history of the reigns of David and Solomon, called the ‘Book of Nathan the Prophet’.

Overall, Nathan’s historical significance lies in his role as a key figure in the history of ancient Israel. As prophet and counsellor to kings he played an important role in the political and religious affairs of the Israelites, and his writings and prophecies helped to shape their religious and cultural identity.

BIBLIOGRAPHIES

1) GENERAL BIBLIOGRAPHY

BOOKS

Alter, R. (2009). The David Story: A Translation with Commentary of 1 and 2 Samuel. W. W. Norton & Company.

Alter, R. (2013). Ancient Israel : the Former Prophets : Joshua, Judges, Samuel and Kings : a Translation with Commentary. New York: W.W. Norton & Company.

Anderson, A. A. (1989). 2 Samuel. Paternoster.

‌Auld, A. G. (2011). I & II Samuel : a Commentary. Louisville, Ky.: Westminster John Knox Press.

‌Baretz, J. (2015). The Bible on Location. U of Nebraska Press.

Barron, R. (2017). 2 Samuel. Grand Rapids, Michigan: Brazos Press, A Division Of Baker Publishing Group.

‌Brenner, A (1994). A Feminist Companion to Samuel and Kings. Sheffield: Sheffield Academic Press.

Beal, L. W. (2014). 1 & 2 Kings. InterVarsity Press.

Brueggemann, W. (2000). 1 & 2 Kings. Grand Rapids, Mich.: W.B. Eerdmans.

‌Brueggemann, W. (2012). First and Second Samuel. Louisville, Kentucky: John Knox Press.

Cartledge, T.W. (2001). 1 & 2 Samuel. Macon, Ga.: Smyth & Helwys Pub.

Chisholm, R.B. (2013). 1 and 2 Samuel. Grand Rapids, MI: Baker Books.

Franke, J. R. and Oden, T. C. (2014). Joshua, Judges, Ruth, 1-2 Samuel. InterVarsity Press.

Fox, E. (2014). The Early Prophets : Joshua, Judges, Samuel, and Kings : a New Translation with Introductions, Commentary, and Notes. New York: Schocken Books.

Galil, G. Levwinson-Gilboa, E. Maeir, A. M. and Kahn, D. (2012). The Ancient Near East in the 12th-10th centuries BCE : Culture and History : proceedings of the international conference, held at the University of Haifa, 2-5 May, 2010. Münster: Ugarit-Verlag.

Gordon, R.P. (1984). 1 & 2 Samuel. Sheffield: JSOT.

‌Huffmon, H. B. (2008). A Tale of the Prophet and the Courtier: A Responsive Reading of the Nathan Texts. In S. Dolansky (Ed.), Sacred History, Sacred Literature: Essays on Ancient Israel, the Bible, and Religion in Honor of R. E. Friedman on His Sixtieth Birthday (pp. 33–42). Penn State University Press.

Japhet, S. (2009). Kingship. In The Ideology of the Book of Chronicles and Its Place in Biblical Thought (pp. 308–383). Penn State University Press.

Jones, G.H. (1990). The Nathan Narratives. Sheffield: Jsot Press.

Laffey, A. L. (1988). An Introduction to the Old Testament : a Feminist Perspective. Philadelphia: Fortress Press.

‌Lamb, D.T. (2021). 1–2 Kings. Zondervan Academic.

Lipinski, E. (2020). JERUSALEM IN THE BRONZE AGE AND IRON AGE I. In A History of the Kingdom of Jerusalem and Judah (Vol. 287, pp. 7–26). Peeters Publishers.

McKenzie, S. L. (2000). King David : a Biography. New York: Oxford University Press.

‌McShane, A. (1990). Lessons for Leaders. John Ritchie Ltd. Kilmarnock

McShane, A. (2002). I & II Kings. John Ritchie Ltd. Kilmarnock

MacLeod, F. (2016). 1 & 2 Kings: A Devotional Look at the Kings of Israel and Judah. Createspace Independent Publishing Platform.

Mann, T. W. (2011). 2 Samuel. In The Book of the Former Prophets (1st ed., pp. 171–242). The Lutterworth Press.

‌Nelson, C. M. (1982). 1 & 2 Kings, Interpretation : a Bible Commentary for Teaching and Preaching, Old Testament. Atlanta: John Knox Press.

Newsome, J.D. (1982). 1 Samuel, 2 Samuel. Atlanta (Ga.): Knox Pr.

Peters, F. E. (1985). Holy Land, Holy City. In Jerusalem: The Holy City in the Eyes of Chroniclers, Visitors, Pilgrims, and Prophets from the Days of Abraham to the Beginnings of Modern Times (pp. 3–41). Princeton University Press.

Petroelje, S.L. (2012). Discover 2 Samuel. Faith Alive Christian Resources

Rosenberg, J. (1986). King and Kin : Political Allegory in the Hebrew Bible. Bloomington: Indiana University Press.

‌Rossier, H.L. (2015). Meditations on 1 Kings. Irving Risch.

Rossier, H.L. (2015). Meditations on 2 Samuel. Irving Risch.

Segal, A. F. (2012). No Peace in the Royal Family. In Sinning in the Hebrew Bible: How The Worst Stories Speak for Its Truth (pp. 180–221). Columbia University Press.

Taylor, W. M. (1875). David, King of Israel: His Life and its Lessons, New York: Harper & Brothers

Willis, J. T., Graham P. M., Marrs, R. R. and Mckenzie, S. L. (1999). Worship and the Hebrew Bible : Essays in Honour of John T. Willis. Sheffield, England: Sheffield Academic Press.

Witherington, B. (2014). Courting the Prophets: Prophets and the Early Monarchy. In Jesus the Seer: The Progress of Prophecy (pp. 62–103). 1517 Media.

Woodhouse, J. and Hughes, R.K. (2015). 2 Samuel : Your Kingdom Come. Wheaton, Illinois: Crossway.

‌JOURNAL ARTICLES

Bishop, E. F. F. (1935). Why ‘Son of David’?. The Expository Times, 47(1), pp.21–25.

Bodner, K. (2001). Nathan: Prophet, Politician and Novelist? Journal for the Study of the Old Testament, 26(1), pp.43–54.

Bosworth, D. A. (2006). Evaluating King David: Old Problems and Recent Scholarship. CBQ, 68(2), pp. 191–210.

Bowman, J. (1989). David, Jesus Son of David and Son of Man. Ancient Near Eastern Studies, 27(0), pp.1–22.

Brown, R. M. (1984). The Nathan Syndrome: Stories with a Moral Intention. Religion & Literature, 16 (1), pp. 49–59.

Haran, M. (1999). The Books of the Chronicles ‘of the Kings of Judah’ and ‘of the Kings of Israel’: What Sort of Books were they?. Vetus Testamentum, 49(2), pp.156–164.

Harper, W. R. (1904). Constructive Studies in the Prophetic Element in the Old Testament. IV. Prophecy and Prophetism during the Davidic Period. The Biblical World, 24(1), pp. 47–58.

Harrington, D. J. (1991). ‘Jesus, the Son of David, the Son of Abraham …’; Christology and Second Temple Judaism. Irish Theological Quarterly, 57(3), pp.185–195.

Kalimi, I. (2016). Reexamining 2 Samuel 10-12: Redaction History versus Compositional Unity. CBQ, 78(1), pp. 24–46.

Kingsbury, J.D. (1976). The Title ‘Son of David’ in Matthew’s Gospel. Journal of Biblical Literature, 95(4), p.591.

Levin, Y. (2006). Jesus, ‘Son of God’ and ‘Son of David’: The ‘Adoption’ of Jesus into the Davidic Line. Journal for the Study of the New Testament, 28(4), pp.415–442.

Pagani, S. (2017). « Roi ou serviteur » ? La tentation du Prophète, ou le choix d’un modèle. Archives de Sciences Sociales Des Religions, 62(178), pp.43–68.

Reich, K.H. (2003). Teaching Genesis: A Present‐Day Approach Inspired by the Prophet Nathan. Zygon®, 38(3), pp .633–641.

Smith, S.H. (1996). The Function of the Son of David Tradition in Mark’s Gospel. New Testament Studies, 42(4), pp.523–539.

Van der Bergh, R. H. (2008) Deadly Traits: A Narratological Analysis of Character in 2 Samuel 11. Old Testament Essays, 21, pp.180-192.

Wantaate, F. (2019), Nathan as a Courageous Follower: An Inner Texture Analysis of 2 Samuel:1-14, American Journal of Biblical Theology, Vol. 19 (10)

2) BIBLIOGRAPHY FOR 2 Samuel 7:1-29 & 1 Chron 17:1-27 A ‘HOUSE’ FOR GOD AND A ‘HOUSE’ FOR DAVID.

BOOKS

Avioz, M. (2006). Nathan’s Oracle (2 Samuel 7) and its Interpreters. Bern ; Oxford: Peter Lang.

Eslinger, L. (1994). House of God or House of David. Sheffield Academic Press.

Janthial, D. (2013). L’oracle de Nathan et l’unité du livre d’Isaïe. Berlin: Walter de Gruyter.

Knoppers G. N. (2007). ‘Changing History: Nathan’s Oracle and the Structure of the Davidic Monarchy in Chronicles’, In M. Bar-Asher et al (eds), Shai le-Sara Japhet: Studies in the Bible, its Exegesis and its Language, (pp. 99-123). Jerusalem: The Bialik Institute

MacDonald, N. (2015). Covenant and Election in Exilic and Post-Exilic Judaism. Tübingen, Germany, Mohr Siebeck.

Schniedewind, W.M. (1999). Society and the Promise to David : the Reception History of 2 Samuel 7:1-17. New York: Oxford University Press.

JOURNAL ARTICLES

Avioz, M. (2004). Nathan’s Prophecy in II Sam 7 and in I Chr 17: Text, Context, and Meaning. Zeitschrift für die Alttestamentliche Wissenschaft, 116(4). pp. 542-554

Avioz, M. (2006). Josephus’ Retelling of Nathan’s Oracle (2 Samuel 7). Scandinavian Journal of the Old Testament, 20(1), pp. 9–17.

‌Cudworth, T.D. (2016). Yahweh’s Promise to David in the Books of Kings. Vetus Testamentum, 66(2), pp.194–216.

Johnston, G. H. (2011). The Nature of the Davidic Covenant in the Light of Intertextual Analysis. A Paper Presented to the Old Testament Narrative Literature Study Group National Meeting of the Evangelical Theological Society: San Francisco.

Knoppers, G. N. (1996). Ancient Near Eastern Royal Grants and the Davidic Covenant: A Parallel? Journal of the American Oriental Society, 116(4), pp. 670–697.

Kruse, H. (1985). David’s Covenant. Vetus Testamentum, 35(2), pp. 139–164.

Mroczek, E. (2015). How Not to Build a Temple: Jacob, David, and the Unbuilt Ideal in Ancient Judaism. Journal for the Study of Judaism in the Persian, Hellenistic, and Roman Period, 46(4/5), pp. 512–546.

Phillips, A. (1966). The Interpretation of 2 Samuel xii 5-6. Vetus Testamentum, 16 (2), pp.242–244.

Sergi, O. (2010). The Composition of Nathan’s Oracle to David (2 Samuel 7:1–17) as a Reflection of Royal Judahite Ideology. Journal of Biblical Literature, 129(2), pp. 261–279.

Ttsevat, M. (1963). STUDIES IN THE BOOK OF SAMUEL: III The Steadfast House: What Was David Promised in II Sam. 7:11b—16? Hebrew Union College Annual, 34, 71–82.

Tsevat, M. (1965). The House of David in Nathan’s Prophecy. Biblica, 46(3), pp. 353–356.

Tsumura, D. T. (2010). Tense and Aspect of Hebrew Verbs in 2 Samuel 7:8-16—from the Point of View of Discourse Grammar. Vetus Testamentum, 60 (4), pp. 641–654.

Zimran, Y. (2014). “The Covenant Made with David”: The King and the Kingdom in 2 Chronicles 21. Vetus Testamentum, 64 (2), pp. 305–325.

‌3) BIBLIOGRAPGY FOR 2 Samuel 12:1-25 NATHAN, DAVID, BATHSHEBA AND URIAH

BOOKS

Afoakwah, J. D. (2015). The Nathan-David confrontation (2 Sam 12:1-15a) : a Slap in the Face of the Deuteronomistic Hero? New York: Peter Lang Edition.

Boda, M.J. (2021). A Severe Mercy : Sin and Its Remedy in the Old Testament. University Park, PA: Penn State University Press.

Karras, R. M. (2021). I Have Sinned Against the Lord: Sex and Penitence. In Thou Art the Man: The Masculinity of David in the Christian and Jewish Middle Ages (pp. 101–135). University of Pennsylvania Press.

McLaughlin, J. L. (2021). ‘Collateral Damage: Divine Punishment of Others for David’s Sins in 2 Samuel.’ In J. L. McLaughlin & C. Carvalho (Eds.), God and Gods in the Deuteronomistic History (pp. 143–159). Catholic University of America Press.

Koenig, S. M. (2018). Bathsheba Survives. University of South Carolina Press.

Mohammed, K. (2015). David in the Muslim tradition : the Bathsheba affair. Lanham, Maryland: Lexington Books.

Salisbury, J.E. (2001). Encyclopedia of Women in the Ancient World. Santa Barbara, Calif.: Abc-Clio.

‌The (2019). LIFE Women of the Bible. Time.

Widmer, M. (2015). David: Repentant Sinner, Priestly Intercessor, and Yhwh’s Change of Mind (2 Samuel 24). In Standing in the Breach: An Old Testament Theology and Spirituality of Intercessory Prayer (Vol. 13, pp. 224–250). Penn State University

JOURNAL ARTICLES

Abasili, A. I. (2011). Was it Rape? The David and Bathsheba Pericope Re-examined. Vetus Testamentum, 61(1), pp.1–15.

Berger, Y. (2009). Ruth and the David—Bathsheba Story: Allusions and Contrasts. Journal for the Study of the Old Testament, 33(4), pp. 433–452.

Berman, J. (2013). Double Meaning in the Parable of the Poor Man’s Ewe (2 Sam 12:1–4). Journal of Hebrew Scriptures, Vol. 13. Article 14.

Buford, M. A. (2009). The Nathan Factor: The Art of Speaking Truth to Power. Journal of Biblical Perspectives in Leadership, 2(2), 95-113.

Cohen, H.H. (1965). David and Bathsheba. Journal of the American Academy of Religion, XXXIII(2), pp.142–148.

Daube, D. (1982). Nathan’s Parable. Novum Testamentum, 24(3), 275–288.

Dorn, L. O. (1999). Untranslatable Features in the David and Bathsheba Story (2 Samuel 11–12). The Bible Translator, 50(4), pp. 406–411.

Firth, D. (2008). David and Uriah (With an Occasional Appearance by Uriah’s Wife) – Reading and Re-Reading 2 Samuel 11. 21. Old Testament Essays, 20/2, pp. 310-328

Garsiel, M. (1993). The Story of David and Bathsheba: A Different Approach. CBQ, 55(2), pp. 244–262

Jacobs, J. (2013). The Death of David’s Son by Bathsheba (II Sam 12:13-25): A Narrative in Context. Vetus Testamentum, 63(4), pp. 566–576.

Lasine, S. (1984). Melodrama as Parable: The Story of the Poor Man’s Ewe-Lamb and the Unmasking of David’s Topsy-Turvy Emotions. Research affiliated with Wichita State University

‌Létourneau, A. (2018). Beauty, Bath and Beyond: Framing Bathsheba as a Royal Fantasy in 2 Sam 11,1-5. Scandinavian Journal of the Old Testament, 32(1), pp.72–91.

Nicol G. G. (1998) David, Abigail and Bathsheba, Nabal and Uriah: Transformations within a Triangle, Scandinavian Journal of the Old Testament, 12 (1), pp. 130-145.

Schipper, J. (2007). Did David Overinterpret Nathan’s Parable in 2 Samuel 12:1-6? Journal of Biblical Literature, 126(2), pp. 383–391.

Van der Bergh, R. H. (2008). Is Bathsheba Guilty? The Septuagint’s Perspective. Journal for Semitics 17, no. 1 182-193.

4) BIBLIOGRAPHY FOR 1 Kgs 1:1-46; 4:5 SOLOMONS’S ACCESSION NARRATIVE

BOOKS

Finkelstein, I. and Silberman, N. A. (2007). David and Solomon. Simon and Schuster.

‌Kalimi, I. (2018). Writing and Rewriting the Story of Solomon in Ancient Israel. Cambridge University Press.

Miller, V. (2019). A King and a Fool?: The Succession Narrative as a Satire. Leiden, The Netherlands, Brill.

JOURNAL ARTICLES

Ball, E. (1977). The Co-Regency of David and Solomon (1 Kings I). Vetus Testamentum, 27(3), pp.268–279.

Frolov, S. (2002). Succession Narrative: A “Document” or a Phantom? Journal of Biblical Literature, 121(1), 81–104.

Langlamet, F. (1982). DAVID, FILS DE JESSÉ: UNE ÉDITION PRÉDEUTÉRONOMISTE DE L’« HISTOIRE DE LA SUCCESSION ». Revue Biblique (1946-), 89(1), pp. 5–47.

Willis, J., Pleffer, A., & Llewelyn, S. (2011). Conversation in the Succession Narrative of Solomon. Vetus Testamentum, 61(1), pp. 133–147.

General

‘INTENDING AFTER EASTER’

Posted on 1st Apr 202318th Dec 2025 by writtenexposition

READING ACTS 12:1-4, 20-23

‘And when he had apprehended him, he put him in prison, and delivered him to four quaternions of soldiers to keep him; intending after Easter to bring him forth to the people.’ Acts 12:4

I have chosen this text for a ‘Thought for the Week’ because it is the only mention of Easter in the Bible (AV) and because the events of this chapter occur around Eastertime. King Herod Agrippa I was looking ahead to Easter, which was about a week away, and had plans for what he would do thereafter. He was ‘intending after Easter’.

Marcus Julius Agrippa I (King Herod Agrippa 1), born in 10 BCE, was one of four members of the Herodian dynasty mentioned in the New Testament. The others are:

His grandfather, Herod the Great, king of Judea, who reigned at the time of Jesus’ birth. In the Gospel of Matthew chapter 2 he orders the massacre of all male infants in Bethlehem in an attempt to kill the baby Jesus.
His uncle, Herod Antipas – He was one of Herod the Great’s sons, and ruled over Galilee and Perea during the time of Jesus’ ministry. He was the ruler who executed John the Baptist and who mocked Jesus at his trial.
His son, Marcus Julius Agrippa II (Herod Agrippa II), who ruled over parts of Judea and Galilee. He is called King Agrippa in the Book of Acts, which describes how he heard the apostle Paul’s defence against accusations of blasphemy.

See my posts: KING HEROD AGRIPPA II (part 1); KING HEROD AGRIPPA II (part 2); KING HEROD AGRIPPA II (part 3)

This man Herod Agrippa I in Acts 12, was the grandson of Herod the Great and ruled over Judea and Samaria. He was brought up and educated along with the imperial family in Rome and was a close personal friend of the emperors Gaius (Caligula) and Claudius who granted him wide areas of territory to rule on Rome’s behalf as a client king.

Herod Agrippa I was a successful politician who managed to balance dual identity as a Jew and a Roman. Whilst maintaining excellent relations with Rome he acted as a devout Jew while in Judaea. He observed the festivals, offered sacrifices at the temple, and donated generously to Jewish causes. He was generally popular and was particularly highly regarded by the Jewish religious leaders whose approval he cultivated, especially the Pharisees.

As Acts 12:3 mentions, he also persecuted the early church, hoping to please the Jews who vehemently opposed the Christians. He executed James, the brother of John, and arrested Peter, planning to kill him ‘after Easter’.

The Greek word translated ‘Easter’ in Acts 12:4 is pascha which occurs 29 times in the New Testament. In 28 of those occurrences it is rendered ‘passover’ – referring to the night when the Lord passed over Egypt and killed all the firstborn of Egypt (Ex. 12:12). The Authorized Version (King James), like the modern Bible Versions, uses the word ‘passover’ where this word pascha occurs; with the notable exception of Acts 12:4, where it translates it as ‘Easter.’

The AV translators took on board Luke’s comment at the end of verse 3: ‘Then were the days of unleavened bread’. This tells us that Peter was arrested during the Festival of Unleavened Bread (Nisan 15-21). Since it always followed the Passover (Nisan 14th) the Passover that year had already come and gone. Herod could not possibly have had the Passover in mind as regards his plans for Peter. The next Passover was a year away! It seems likely that Herod had in mind an Ancient Near Eastern pagan spring festival (now called Easter) in honour of the goddess Astarte/ Ishtar which was celebrated around the same time as Passover and which was due to fall within a few days.

The end of Acts chapter 12 records that Herod Agrippa I died suddenly at Caesarea Maritima after the people hailed him as a god. ‘The angel of the Lord smote him’ (Acts 12:23) for accepting divine honours and he died in 44 CE at the age of fifty-four. His intentions were unfulfilled.

Many people make plans for the period after Easter, whether to travel, work, study or relax. Few, however, bear in mind that there may be unforeseen circumstances or changes that affect them. They might never be able to carry out their intentions. Herod was no doubt confident that he would execute Peter after Easter but things did not quite work out as he had planned. After Easter Herod was no longer alive.

This is a salutary lesson for those of us who have plans for the week ahead, and beyond. Our intentions, unlike those of Herod, might be legitimate and good. For some, however, carefully laid plans might not come to pass. Life is uncertain and time is short. Are there matters that we really ought to sort out before Easter? Is there someone we should speak to about spiritual matters? Is there unresolved friction with another family or church member? Is there sin that needs to be confessed to God and forsaken?

Most of us have plans for Easter and hope to see them through. Let us not forget, however, the sad case of King Herod Agrippa I – who was ‘intending after Easter’.