Tag: Solomon

Posted in Exposition

Psalm 127: Human Efforts That Exclude God Are Futile

Posted on by writtenexposition

INTRODUCTION TO PSALM 127

Psalm 127 is a short psalm about dependence upon God in everyday life. As the eighth of the fifteen psalms identified as Songs of Degrees (or Ascents) in their superscriptions it occupies the central position in that group. It is thought that the Songs of Degrees (Psalms 120-134) were sung by Israelites as they journeyed up to Jerusalem to celebrate the annual religious festivals, for example; Passover, Weeks and Tabernacles.

It is also one of only two psalms (see also Psalm 72) attributed to Solomon. The psalm seems to consist of several linked folk sayings; about work and about family. It is categorised as a wisdom psalm, one of three in the Songs of Degrees (see also 128 and 133), and it includes meditation and instruction but does not address the Lord directly.

SUPERSCRIPTION OF PSALM 127

A Song of degrees for Solomon. KJV

The title reads ‘a Song of Degrees, of Solomon.’ This can mean either ‘for’ or ‘by’ Solomon. The general consensus is that he was the author. Solomon succeeded his father David as King of Israel around 970 BCE and, according to 1 Kings 11:42, ruled for 40 years. Some see a particular reference to Solomon in the description his beloved in v.2 as Solomon was given the name Jedidiah, meaning ‘beloved of the Lord’ (2 Sam 12:25).

STRUCTURE OF PSALM 127

1-2 THE HOUSE – ADMONITIONS

3-5 THE CHILDREN – DECLARATIONS

EXPLANATION OF PSALM 127

1-2 THE HOUSE

Except the LORD build the house, they labour in vain that build it: except the LORD keep the city, the watchman waketh but in vain. It is vain for you to rise up early, to sit up late, to eat the bread of sorrows: for so he giveth his beloved sleep.

These verses contain three proverbs about three activities that are futile unless the Lord is involved: house building. guarding a city and anxious toil. Note the threefold repetition of the word ‘vain.’

In verse 1 the first two sayings are parallel (staircase parallelism):

If the Lord does not – build a house – uselessly – the builders have laboured.

If the Lord does not – keep watch over a city – uselessly – the keeping watch ones have watched.

The word ‘house’ has a wide range of meanings. It can be taken as meaning house (a dwelling), household, family, dynasty, temple, community or society (e.g. house of Israel). In its immediate context it possibly refers either to the Temple (towards which the pilgrims were travelling) or to a household (this would naturally connect with the second part of the psalm which speaks about family life and the gift of children).

The word ‘city’ would therefore refer either to Jerusalem (to which the pilgrims were journeying) or to a wider community made up of households in one location – which requires safety.

The psalmist does not dismiss or minimise the need for building and guarding as these are necessary tasks. People should not stop building or protecting others. Rather, he says that these things, by themselves, do not guarantee survival and recommends that human beings include and trust the Lord in all their daily activities; acknowledging their dependence on him. God is the ultimate source of security rather than their own effort.

In verse 2 the third admonition is against anxious toil. The image is that of a workaholic toiling from early morning to late at night, eating ‘bread’ earned by anxious and exhausting work. Again, the psalmist is not denigrating work but questioning whether it alone can bring security. Anxious striving smacks of self-reliance that excludes the Lord. It is useless (‘vain’) for human beings to become trapped in a cycle of painful and anxious toil because the Lord gives restorative rest (‘sleep’) at the end of a day’s hard labour (Eccles 5:12). We can peacefully entrust our work to him while we rest.

In the New Testament the Lord Jesus addressed this topic of anxious fretting – see Matt 6:25-31 and Luke 12:22-31 and in his first epistle the apostle Peter wrote the memorable line: Casting all your care upon him [God]; for he careth for you. 1 Peter 5:7

3-5 THE SONS

(3) Lo, children are a heritage of the LORD: and the fruit of the womb is his reward.

Following on from the idea of ‘house’ the psalmist begins a new stanza with an emphatic Behold! (‘Lo!’) and moves our attention on to the subject of family. He declares that sons are an inheritance of the Lord – they are not things that can be manufactured or guaranteed by human planning and effort but come as a blessing from YHWH. In English translations ‘sons’ is usually translated generically as ‘children’ – but that translation does not reflect the patriarchal social world of the psalm.

The fruit of the womb is a reward (wages) – notice that the mother is only acknowledged indirectly in the expression ‘the fruit of the belly’ (i.e. womb) as the one who bears the sons. There is no suggestion in the use of the word ‘reward’ or ‘wages’ that a couple receive children as payment for for personal virtue or that a childless couple is not favoured by the Lord. This psalm is not to be used as a basis for judging those who do not have children, that is not its focus. The psalmist is celebrating the privilege of receiving sons from God and of being entrusted with the responsibility of caring for those who will eventually work the family land and perpetuate the family name.

(4) As arrows are in the hand of a mighty man; so are children of the youth.

This is a poetic image that compares the sons of one’s youth to arrows in the hands of a warrior. In the culture of that day a large family of sons born while the parents were still young would provide not only continuity but strength and support for the parents in old age. A mighty man is a strong warrior, champion or hero (cf. 2 Sam 1:21; 23:8; 2 Kings 24:16). With sons to support him the father could look forward to a secure future.

(5) Happy is the man that hath his quiver full of them: they shall not be ashamed, but they shall speak with the enemies in the gate.

‘Content or blissful is the man (i.e. the warrior) that has his quiver full of them: they (i.e. the sons of vv.3-4) will not be put to shame when they speak with the enemies in the gate’ This continues the image of a warrior with arrows and suggests that a full quiver represents a large family. As in the previous verse the main thought is of strength, support and influence. ‘The gate’ refers to the main gate of a town which was where judicial proceedings took place (Gen 19:1; Prov 22:22; 31:23; Zech 8:16). A man with a large family of sons to defend and speak up for him would be treated with respect. His sons would ‘not be ashamed’ i.e. speak their minds freely to those opposing their father.

SUMMATION

Psalm 127 begins with words of advice that building a ‘house,’ protecting a community and working obsessively cannot by themselves bring about lasting security; without the Lord these efforts are empty. It goes on to depict rest as a gift from God and children as blessings (building projects!) entrusted to their parents by God.

The second part of the psalm continues the idea of security but looks at it from the perspective of an Ancient Near Eastern male head of household. Reflecting the patriarchal social setting of his time the psalmist sees ‘sons’ as a father’s ‘heritage’ in v.3 and in vv.4-5 focuses on 1) sons as arrows, 2) the father as a mighty warrior with quiver and arrows and 3) sons as defence against enemies in the public sphere. In his view a large family of sons will provide social standing, defence and support in later life and family continuity.

The central lesson for us today is that we should work and raise our family responsibly without imagining that every outcome depends entirely on us. Instead, just as Jesus told us in Matthew 6 and Luke 12, we can entrust our work, rest, family and community to God; realising that these are gifts from him and not measures of personal achievement. This psalm emphasises the contrast between the vanity of human efforts made without the Lord and the fruitfulness and security that come from dependence upon him; for he is the source of all our blessings.

Posted in Exposition

From Wisdom to Waywardness: Lessons from the Life of King Solomon

Posted on by writtenexposition

INTRODUCTION

I would like to briefly consider one of the most remarkable and compelling lives recorded in the Bible and suggest some sobering and useful lessons that we can learn from it. No doubt you have heard the saying ‘the older we get, the wiser we get,’ which means that time and experience naturally bring deeper understanding and better judgement. Unfortunately, despite being renowned as the wisest man who ever lived, King Solomon’s life contradicts the suggestion that people grow wiser with age. Instead, his wisdom lapsed and his judgement severely deteriorated as he grew older.

Solomon was the son of King David and Bathsheba (2 Samuel 12:24) and he succeeded David as king of Israel c. 970 BCE. During his forty year reign (1 Kgs 11:42) Israel enjoyed peace, prosperity, international influence, and trade with its neighbours. Solomon, as I have mentioned, was one of the cleverest men who ever lived and was also the wealthiest man of his day. He was a follower of the Lord and built a magnificent temple dedicated to the worship of Israel’s God. Solomon’s Temple, as it was known, lasted until destroyed by Babylonian forces in 586 BCE.

Solomon was someone who reached the pinnacle of success but, tragically, in later life this man was tired, bored, disillusioned and had made spiritual shipwreck. Solomon’s story is not just ancient history, it is bang up-to-date. It shows us what happens when God-given gifts are neglected or abused and it challenges us to examine the state of our own hearts.

The story of Solomon’s life occupies several chapters in the Bible. The fullest account is in 1 Kings chapters 1-11, there is also a parallel view in 2 Chronicles chapters 1-9. Other biblical writings such as Proverbs, Ecclesiastes, The Song of Songs, Psalms 72 and 127 are all traditionally associated with Solomon.

Let us consider aspects of Solomon’s life under six simple headings:

Solomon’s Wish
Solomon’s Wisdom
Solomon’s Wealth
Solomon’s Warning
Solomon’s Women
Solomon’s Waywardness

SOLOMON’S WISH

READING: 1 Kings 3:5-13

What if someone offered you a blank cheque with no restrictions whatsoever? You can have anything you want. What would you ask for? Well, in this passage Solomon has an offer like that. Soon after his accession to the throne of Israel the Lord appears to him in a dream and gives him the option to ask for whatever he wants.

Solomon is conscious of the responsibilities of monarchy and is somewhat overwhelmed by the privilege of becoming king. Feeling ill-prepared and inexperienced he asks God to give him ‘an understanding heart, to know what is good and what is bad.’ Notice Solomon’s humility (v.7). He does not pretend to know everything. He is aware that he is young and is now ruler of a large and difficult nation. He admits that he knows very little and thus asks for ‘an understanding heart’ to be able to judge ‘this thy so great a people.’ Solomon recognises that his subjects are God’s people, not his people. He has authority over them but that has been delegated to him by the Lord.

Solomon’s prayer is not self-centred. He does not say: ‘Give me power so that I can lord it over the people.’ He does not say: ‘Make me rich so that I will live a life of luxury.’ He does not say: ‘Give me victory over the surrounding nations.’ He asks for ‘an understanding heart’ so that he can govern his kingdom well.

We all need wisdom. Parents need wisdom to bring up their children. Teachers need wisdom to guide their pupils. Students need wisdom to complete their studies successfully. Employers need wisdom to manage their workers. Politicians and other public leaders need wisdom to govern with compassion and truth.

I find Solomon’s prayer interesting because it is different. Although sincere, our prayers can be narrow. We ask the Lord to improve our situation, to remove our difficulties and give us what we want. But Solomon has a wider view. He asks that he might become the kind of person who can effectively serve the Lord in the circumstances in which he finds himself. He asks for ‘an understanding heart.’

Solomon’s wish ‘pleased the Lord’ (v.10) who answered way beyond what Solomon could have imagined. He not only gave him the wisdom and knowledge he had requested but added riches and fame as a bonus (vv.12-13). What do you really want from God in your life? If God offered you one gift today, what would you ask for?

SOLOMON’S WISDOM

READING: 1 Kings 4:29-34

We have noticed how Solomon started well. Although young and inexperienced he wished for wisdom and discernment in order to govern God’s people well. Solomon’s prayer greatly impressed the Lord who then gave him remarkable wisdom.

1 Kings 4:29 describes the vastness of his wisdom and understanding as being ‘even as the sand that is on the sea shore.’ People travelled from afar to hear him (v.34). The Queen of Sheba (1 Kings 10:1-13) came to test him with hard questions and was so overwhelmed by what she saw and heard that she uttered the famous words: ‘behold, the half was not told me.’

God gave Solomon a great mind. He became a scientist, philosopher, poet and songwriter.

And he spoke three thousand proverbs: and his songs were a thousand and five. And he spoke of trees, from the cedar tree that is in Lebanon even unto the hyssop that springeth out of the wall: he spoke also of beasts, and of fowl, and of creeping things, and of fishes. 1 Kings 4:32-33

Solomon not only had intelligence and knowledge but he had practical wisdom. This is evidenced by his understanding of the heart of a mother in the famous story of the two prostitutes and the one child (1 Kings 3:16-28). Both women claimed to be the mother and each claimed custody of the child. DNA testing was not available in those days so Solomon called for a sword in order to divide the child in two so that each woman could have half. One woman agreed that this was fair whereas the other said: ‘give her the living child, and in no wise slay it.’ Solomon identified her as the true mother because he understood that love protects, whereas jealousy destroys.

Solomon may have been a genius but brains do not guarantee holiness. Solomon was wise but great wisdom does not guarantee righteousness. Solomon was a polymath but knowledge does not guarantee right decisions. True wisdom is not just knowing things but rather involves living in a right relationship with God.

SOLOMON’S WEALTH

READING: 1 Kings 3:13; 10:14-29

Solomon’s wisdom was accompanied by enormous personal wealth. According to 1 Kings 10 there was at that time such an abundance of silver and gold in Jerusalem that silver was as common as stones (v.27). Other kings came to visit Solomon bringing valuable gifts (v.24) and he even had a fleet of ships transporting luxury goods like gold, silver, ivory, apes and peacocks (v.22).

An article about the richest people in history recently appeared on my MSN feed which, taking into account that Solomon received around 25 tonnes of gold each year of his reign, reckoned that he would have been worth up to £757 billion in today’s money. Solomon possessed unimaginable riches and great influence but wealth, while not evil in itself, can become a problem. It can persuade us that we are self-sufficient and this seems to have happened with Solomon.

He manufactured chariots and imported horses from Egypt to pull them (vv.28-29). The two-wheeled, horse-drawn chariot revolutionised warfare during the Iron Age (c.1200 – 586 BCE). Its emergence was mainly due to the domestication of horses and the invention of the lightweight, spoked wheel. The war chariot afforded speed, precise manoeuvrability, and the ability to swiftly surround the enemy or launch surprise attacks. The Egyptians were early adopters of this new technology, which cost a fortune to implement and maintain as part of a standing army. Solomon, of course, had riches galore and also a massive supply of iron – probably more than the total of all his other metals, as donations for the Temple service would suggest:

Then the chief of the fathers and princes of the tribes of Israel, and the captains of thousands and of hundreds, with the rulers of the king’s work, offered willingly, And gave for the service of the house of God of gold five thousand talents and ten thousand drams, and of silver ten thousand talents, and of brass eighteen thousand talents, and one hundred thousand talents of iron. 1 Chronicles 29:6-7

Solomon’s purchase of horses from Egypt and his stockpile of precious metals were in direct contravention of the Law relating to the Israelite monarchy set out in the book of Deuteronomy:

. . . one from among thy brethren shalt thou set king over thee: thou mayest not set a stranger over thee, which is not thy brother. But he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses: forasmuch as the LORD hath said unto you, Ye shall henceforth return no more that way. Neither shall he multiply wives to himself, that his heart turn not away: neither shall he greatly multiply to himself silver and gold. Deuteronomy 17:15-17

What Solomon did was forbidden by the Lord. Solomon became self-sufficient. He stopped trusting God and began trusting his chariots and his treasure. He forgot that everything he had came from the Lord.

Money in itself is not evil but ‘the love of money is the root of all evil’ (1 Timothy 6:10). Wealth, however, brings heavy responsibilities and serious temptations. Solomon’s splendour became so magnificent that he began serve that rather than the people God had entrusted to his care.

For us as Christians the question ought not to be ‘How much can I acquire and possess?’ but ”What possesses me?’ It ought not to be ‘How can I get more?’ but rather ‘How can I use what I have for God and for the good of others?’ Our homes, money, education, time and abilities have been given to us by God. How well do we use them?

Blessings are a test. We often think the test is whether we can endure hardship whereas the real test is whether our faith can survive prosperity. God, if he so chooses, can pour out riches, power, position, fame and finance on some but his much greater provision is to give us a daily measure of trust and faith in him for the necessities of life. Solomon possessed  great wealth but it did not satisfy him. In later life he wrote:

I made great works. I built houses and planted vineyards for myself. I made myself gardens and parks, and planted in them all kinds of fruit trees. I made myself pools from which to water the forest of growing trees. I bought male and female slaves, and had slaves who were born in my house. I had also great possessions of herds and flocks, more than any who had been before me in Jerusalem. I also gathered for myself silver and gold and the treasure of kings and provinces. I got singers, both men and women, and many concubines, the delight of the sons of man. So I became great and surpassed all who were before me in Jerusalem. Also my wisdom remained with me. And whatever my eyes desired I did not keep from them. I kept my heart from no pleasure, for my heart found pleasure in all my toil, and this was my reward for all my toil. Then I considered all that my hands had done and the toil I had expended in doing it, and behold, all was vanity and a striving after wind, and there was nothing to be gained under the sun. Ecclesiastes 2:4-11 ESV

SOLOMON’S WARNING

READING: 1 Kings 9:1-9

Solomon’s wealth and success did not mean that he was exempt from failure. After he had built his royal palace and the Temple, the Lord appeared to him a second time. God had heard Solomon’s prayer (1 Kings 8:22-53) at the dedication of the temple and promised that his name would dwell there. He reminded Solomon:

And if thou wilt walk before me, as David thy father walked, in integrity of heart, and in uprightness, to do according to all that I have commanded thee, and wilt keep my statutes and my judgments: Then I will establish the throne of thy kingdom upon Israel forever, as I promised to David thy father, saying, There shall not fail thee a man upon the throne of Israel. 1 Kings 9:4-5

But along with that promise the Lord also gave Solomon a serious warning. He continued:

But if ye shall at all turn from following me, ye or your children, and will not keep my commandments and my statutes which I have set before you, but go and serve other gods, and worship them: Then will I cut off Israel out of the land which I have given them; and this house, which I have hallowed for my name, will I cast out of my sight; and Israel shall be a proverb and a byword among all people: And at this house, which is high, every one that passeth by it shall be astonished, and shall hiss; and they shall say, Why hath the LORD done thus unto this land, and to this house? And they shall answer, Because they forsook the LORD their God, who brought forth their fathers out of the land of Egypt, and have taken hold upon other gods, and have worshipped them, and served them: therefore hath the LORD brought upon them all this evil. 1 Kings 9:6-9

Notice how personal the Lord’s words are: ‘If you turn aside from following me.’ Solomon is not warned against making a political mistake or managing the kingdom badly. The warning is against something much more important than those things – spiritual infidelity. The Lord’s warning is not vague, it is perfectly clear. Solomon is not to abandon his covenant relationship with the Lord. In effect, the Lord is saying to Solomon: ‘Do not forget who I am, and do not forget what I have done for you and your nation.’

God had chosen Israel to be his people and had brought them out of bondage in Egypt; now Solomon has received his kingdom and wisdom from God. For him to worship other gods would not merely be tolerance of different religious opinions. It would be a betrayal of the Lord.

Solomon received this warning because his heart was capable of wandering, as are ours. The beginning of spiritual infidelity is often small. We neglect prayer, we can’t be bothered going to church meetings, we ignore our conscience, excuse sinful habits, and treat biblical commands as suggestions rather than instructions. We may never kneel before a statue of Baal but other things, such as money, success, reputation, pleasure, power or man’s approval, can usurp God’s place in our life. Few of us will suddenly announce: ‘I am now abandoning God.’ Rather, we begin with just one small compromise. Then another, and so on. Unfortunately, repeated choices form a habit.

Eventually, although we may still appear faithful on the outside, our heart begins to serve another master. The warning to Solomon is also a warning to each of us: do not allow gifts from God to replace God himself. Solomon was told that if he and Israel turned away from the Lord even the Temple would become a ruin and people would ask why such a disaster had occurred. The answer would be: ‘Because they forsook the Lord their God.’

How did Solomon respond to the warning? He just continued as usual even though the message was clear. He paid it no heed.

SOLOMON’S WOMEN

READING: 1 Kings 11:1-13

Solomon’s personal relationships are indicative of compromise in his life. We read in 1 Kings 3:3 that at the beginning of his reign Solomon loved the Lord. Now in 1 Kings 11:1 we learn that King Solomon loved many foreign women. According to vv.3-4 he maintained a large harem: And he had seven hundred wives, princesses, and three hundred concubines: and his wives turned away his heart. For it came to pass, when Solomon was old, that his wives turned away his heart after other gods: and his heart was not perfect with the LORD his God,

Solomon loved ‘foreign women.’ I am not suggesting that there is anything wrong with women or with marriage. Solomon, however, knew that the Lord had forbidden intermarriage with surrounding nations, not on ethnic or racial grounds, but because of the potential for idolatry. In Deuteronomy 7:3-4 the Lord had instructed: Neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son. For they will turn away thy son from following me, that they may serve other gods. . . Solomon was well aware of this command which was aimed at preserving religious purity and yet he persisted in his actions. He knew the scriptural prohibition but here is the problem – he thought he could handle it – he thought he could marry anyone and yet keep his faith intact. So he took wives from the nations with which God had particularly forbidden intermarriage (1 Kings 11:2). Often commentators make the point that these marriages secured political alliances. That was true but the Bible identifies the real reason: ‘Solomon clung to these in love’ (1 Kings 11:2).

Can Christians develop a deep attachment to the unsaved? They certainly can. Can a Christian fall in love with and marry an unbeliever? Of course that can happen. But the price isn’t worth it. The Apostle Paul addresses this problem in the New Testament: Do not be yoked together with those who do not believe. For what partnership is there between righteousness and lawlessness? Or what fellowship does light have with darkness? What agreement does Christ have with Belial? Or what does a believer have in common with an unbeliever? 2 Corinthians 6:14-15 CSB.

SOLOMON’S WAYWARDNESS

READING: 1 Kings 11:1-13

Solomon’s waywardness is closely associated with his women. I wish to briefly draw your attention to 1 Kings 11:4: For it came to pass, when Solomon was old, that his wives turned away his heart after other gods: and his heart was not perfect with the LORD his God. . . How strange that he was ensnared by youthful lusts in his old age! Let those of us who are older beware! Sadly, Solomon experienced significant spiritual decline and serious deterioration in discernment during his later years. The following actions are evidence of his waywardness:

a) POLITICAL ALLIANCES

Throughout his reign, Solomon used strategic marriages to obtain peace for Israel and secure trade routes. As a result, he accumulated 700 wives and 300 concubines, many of whom were foreign princesses from nations with which God had explicitly warned Israel not to intermarry. Each marriage, whether because of personal desire or out of political expediency, was one more compromise. Every wife was ‘just one more’. However, as time passed, things spiralled out of control. Little by little, the man who had asked for ‘an understanding heart’ lost his discernment in the matter of relationships.

b) SPIRITUAL COMPROMISE

It is tragic that Solomon’s faith became compromised when he reached old age; when Solomon was old, his wives turned his heart after other gods. Instead of maintaining the spiritual devotion to the Lord that defined his early reign – such as building the First Temple in Jerusalem – he began building pagan shrines for deities like Ashtoreth, Milcom, and Chemosh in order to please his many wives (1 Kings 11:8). He grew cool and indifferent to the one true faith and to the one true God. He lost his love for the Lord and he built temples for the worship of pagan gods. Where? In the hill that is before Jerusalem (11:7), practically in sight of the very Temple he had built for the glory of The Lord. One who had been such a devoted follower of the Lord then promoted idolatry in his kingdom. This was more than personal sin, it was pastoral sin. He led his people astray and into idolatry. No wonder the LORD was angry with Solomon, because his heart was turned from the LORD God of Israel, which had appeared unto him twice (1 Kings 11:9). Those pagan temples constructed by Solomon operated there for about three hundred years until destroyed by King Josiah of Judah as part of his religious reforms c.622 BCE:

The king [Josiah] also defiled the high places that were across from Jerusalem, to the south of the Mount of Destruction, which King Solomon of Israel had built for Ashtoreth, the abhorrent idol of the Sidonians; for Chemosh, the abhorrent idol of Moab; and for Milcom, the detestable idol of the Ammonites. 2 Kings 23:13 CSB

For Solomon, whose wisdom was rooted in his devotion to the Lord (YHWH), to promote idolatrous worship represented a massive decline in his relationship with the Lord.

c) HARSH DOMESTIC POLICIES

As Solomon aged, his grand building projects, luxurious lifestyle and large household became a huge financial burden. How could he afford these commitments? He imposed heavy taxation and conscription on his own people and forced labour on non-Israelite citizens, growing ever more despotic and out of touch with his subjects (1 Kings 5:13-18; 9:15-23). This showed not only failure of discernment but also a lack of foresight for his succession. Solomon’s repressive policies resulted in discontent and unrest in the kingdom and contributed to its breakup after his death. He was succeeded by his son Rehoboam who rejected an appeal by the northern tribes to lighten the ‘heavy yoke’ that Solomon had imposed upon them and instead threatened to make their burden even heavier. This triggered the division of the kingdom; the northern tribes decided to break with the house of David and follow Jeroboam (1 Kings 12).

SUMMATION

Our brief overview of Solomon’s life began with his wish – a prayer for ‘an understanding heart;’ wisdom and knowledge to govern responsibly. He received wisdom. He received international admiration and he ruled in peace. He constructed a magnificent temple for the worship of the Lord. However, intelligence, success and even religious achievement count for nothing when one’s heart does not remain faithful to the Lord. Solomon’s success gradually led to spiritual decline. His wealth, luxury, marriages and political alliances weakened his fidelity to the Lord. In later years his wives turned him towards foreign deities so that he no longer followed the Lord faithfully.

Solomon’s journey from wisdom to waywardness is a reminder of our own tendency to drift. Solomon, unfortunately, forsook the sacred for the sensual and abandoned the way of faith for the way of the flesh. Many of us begin our Christian lives with enthusiasm; keen, humble, and hungry for God and his word. Then slowly things begin to change. A little academic success, a good job, more money, a comfortable home, family responsibilities; gradually other things occupy our thoughts and time – we become more self-sufficient and independent of God. Unless we stop, take stock, humble ourselves, repent and get back on the right track, we will make spiritual shipwreck.

The following practical lessons from Solomon’s experience are at the same time cautionary and encouraging. We ought to:

  1. Ask the Lord for wisdom and ability to serve others well.
  2. Be obedient to the Lord. Solomon possessed great wisdom but that alone did not guarantee holiness or faithfulness. Being intelligent, talented or having spiritual gift is not enough. Wisdom must shape our choices and direct us to live in obedience to the will of God.
  3. Realise that money and success are gifts, not gods. In themselves they may be blessings but they can encourage self-reliance and excess.
  4. Recognise that small compromises weaken our faith. Solomon’s faith was gradually undermined by relationships and practices that led him astray. We should be careful about what habits, influences, friendships, and ambitions influence our lives.
  5. Take God’s warnings seriously.
  6. Bear in mind that a good finish is more important than a promising start.

BIBLIOGRAPHY

BOOKS

Ryken, P. G., (2011). King Solomon: the Temptations of Money, Sex, and Power. Wheaton, Ill.: Crossway.

ELECTRONIC RESOURCES

Cattley, A. (2026). Thought Elon Musk was rich? How much the wealthiest people in history would be worth today | lovemoney.com. [online] Available at: https://www.lovemoney.com/news/51988/20-richest-people-of-all-time [Accessed 3 Oct. 2026].







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Posted in General

ASAPH:- PSALMIST, SINGER AND SEER

Posted on by writtenexposition

INTRODUCTION

Of the four men in the Bible named Asaph the most notable is the Davidic Asaph – a Psalmist, Singer and Seer. He was a contemporary of King David and King Solomon who was primarily recognized for his role as a musician and psalmist, mainly during the reign of King David. The other three Asaphs are mentioned in Kgs 18:18; 1 Chron 26:11; Neh 2:8.

Asaph- Musician and Singer

In the Old Testament scriptures Asaph the son of Berechiah, a Levite of the Kohathite clan (1 Chron 6:38-39; Ez 3:10), is always associated with music. We first meet him in 1 Chron 15:16-19 when the Ark of the Covenant of the Lord was transferred from the house of Obed-edom the Gittite (1 Chron 13:13) to the tent that David had prepared for it (1 Chron 16:1) in Jerusalem. On that occasion ‘David spoke to the chief of the Levites to appoint their brethren to be the singers with instruments of music, psalteries and harps and cymbals, sounding, by lifting up the voice with joy’ (1 Chron15:16). Asaph was one of the Levites chosen to sing; he also played bronze cymbals (1 Chron 15:19).

David also appointed some of the Levites to serve before the ark that day ‘to invoke, to thank, and to praise the Lord, the God of Israel.’ Asaph was put in charge of this group of musicians and singers (1 Chron 16:4-7).

For the remainder of David’s reign Asaph was was one of the men in charge of the ‘service of song’ in the house of the Lord and this job lasted into Solomon’s reign, until the Temple was built (1 Chron 6:31-32). His general job description given in 1 Chron 16:37 was ‘to minister regularly before the ark as each day required.’

Asaph -Prophet / Seer

His close musical associates were Heman and Jeduthun (1 Chron 25:1, 6; 2 Chron 5:12) but as well as that the three of them are collectively said to have prophesied (1 Chron 25:1-2) and are individually referred to as a ‘seer’ (Asaph: 2 Chron 29:30; Heman: 1 Chron 25:5; Jeduthun: 2 Chron 35:15). According to 2 Chron 5:12 the sons of Asaph were choristers and musicians along with their father at the inauguration of Solomon’s Temple. Asaph seems to have been the founder of a Levitical dynasty of musicians and singers later called ‘the sons of Asaph’ (Ez 2:41; 3:10; Neh 7:44; 11:22). It is unclear if these men had a hereditary gift of prophecy but there is a record of Jahaziel, one of the ‘sons of Asaph,’ prophesying in the presence of King Jehosaphat (2 Chron 20:14).

Asaph – Poet / Psalmist

According to the headings of the Psalms twelve of the collection were written by Asaph. These are Psalm 50 and 73 -83. Asaph’s psalms are personal reflections that are still instructive and useful for believers today.

Posted in General

WHO WAS ZADOK THE PRIEST?

Posted on by writtenexposition

INTRODUCTION

The term ‘Zadok the Priest’ usually brings to mind a piece of music composed by George Frideric Handel in 1727 and first performed during the coronation of King George II and Queen Caroline of England on 11th October of that year. Since then this iconic anthem has been sung at the coronation of every British monarch (with the exception of Edward VIII who abdicated the throne before the date set for his coronation) and was therefore played during the coronation of King Charles III and Queen Camilla.

‘Zadok the Priest, and Nathan the Prophet anointed Solomon King.
And all the people rejoiced, and said:
God save the King! Long live the King!
May the King live for ever,
Amen, Alleluia.’

The biblical passage 1 Kings 1:38-48 is the inspiration for those words of the anthem:

So, what does the Bible tell us about Zadok?

THE HISTORICAL CONTEXT OF ZADOK’S STORY

Zadok was a priest in the time of King David and King Solomon who ruled over the ancient kingdom of Israel; David being the second king and Solomon his son and successor. David is believed to have become king around 1010 BCE, while Solomon reigned c. 970 – 930 BCE. David established Jerusalem as the capital of Israel and united the Israelite tribes into a single kingdom, Solomon was known for his wisdom, for building the first Temple in Jerusalem, and for expanding Israel’s trade and influence. Zadok is famous for anointing Solomon as king.

ZADOK’S GENEALOGY

In 1 Chronicles 6:3-8 and 6:50-53, Zadok is listed as a descendant of Eleazar, Aaron’s third son. In 1 Chronicles 24:3, Zadok is again listed as a descendant of Eleazar. This genealogy stretching back to Aaron demonstrates that Zadok was of the priestly family descended from Aaron (the brother of Moses). He was therefore a member of the Aaronic priesthood.

ZADOK’S LOYALTY TO KING DAVID

Almost nothing is known about Zadok’s early life but it seems that he may have belonged to a family of warrior priests. We learn that David was proclaimed king of Judah after the death of King Saul and established his capital in Hebron (2 Sam 2:1-4) where he reigned over Judah for seven and a half years before being acclaimed as king over all Israel (2 Sam 5:1-5). 1 Chronicles chapter 12 records that thousands from Israel defected to David at Hebron and in the census list of armed contingents that came over to David there is a reference (vv. 27-28) to ‘Zadok, a young man of valour.’

The young Zadok supported David’s cause and appears to have been rewarded for his loyalty. Once David firmly established the united monarchy he appointed Zadok and Abiathar as co-priests (2 Sam 8:17; 20:25) in Jerusalem; likely as keepers of the Ark of Covenant which had been transported there and housed in a tented shrine (2 Sam 6:1-17; 7:2; 1 Kgs 2:26; 1 Chron 16:39-40). In David’s administration Zadok also served as chief officer of the Aaronites (1 Chron 27:17) and he worked closely with another priestly colleague called Ahimelech in the organisation of the rotating courses of the priests for religious service (1 Chron 18:16; 24:3, 6, 31).

Later Zadok again aligned himself with the king when David’s son Absalom rebelled. Since it seemed likely that Absalom’s conspiracy to usurp the throne would succeed David decided to flee Jerusalem. Zadok, Abiathar and a group of Levites left the city with him, taking the Ark of the Covenant as well. David, however, convinced that Jerusalem was the place where the ark ought to be, asked them to take it back. The two priests did so and, along with their two sons, remained there as secret agents. They kept David informed of events in the city (2 Sam. 15:13-36; 17:15-22). After Absalom’s rebellion failed David sent Zadok and Abiathar as emissaries to the elders of Judah in order to win back their support and negotiate his return to Jerusalem. Their mission was successful (2 Sam 19:11-15).

ZADOK’S INVOLVEMENT IN THE ANOINTING OF KING SOLOMON

Zadok once again demonstrated his loyalty to King David in the matter of Adonijah’s failed rebellion. Adonijah was the fourth son of King David, born in Hebron (2 Sam 3:4). He attempted to seize the throne while his father was still alive. The events surrounding Adonijah’s revolt are described in 1 Kings 1:5-53. Since David had grown old and infirm, Adonijah saw himself as the heir apparent and arranged to hold a grand feast at which he intended to proclaim himself king, and to which he invited many of David’s officials and supporters; but did not include others whom he knew would be loyal to David. The latter included Solomon, Nathan the prophet and Zadok the priest. Adonijah had the support of Joab, the commander of David’s army, and Abiathar the priest (for Abiathar’s part in the insurrection Solomon later dismissed him from his position as priest, 1 Kgs 2:26-27).

The prophet Nathan and Bathsheba, Solomon’s mother, brought the matter of Adonijah to David’s attention. He immediately took action to ensure that Solomon would be his successor. David instructed Nathan the prophet and Zadok the priest to proclaim Solomon as king (1 Kgs 1:34) and ride him on David’s own mule to the Gihon spring, where he would be officially anointed king over Israel.

So Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada, and the Cherethites, and the Pelethites, went down, and caused Solomon to ride upon king David’s mule, and brought him to Gihon.
And Zadok the priest took a horn of oil out of the tabernacle, and anointed Solomon. And they blew the trumpet; and all the people said, God save king Solomon. 1 Kgs 1:38-39

This was done, and the people rejoiced, while Adonijah’s followers fled in fear. Thus David settled the succession question by appointing Solomon co-regent. Father and son ruled together until David’s death. Solomon was later anointed as king a second time; along with him Zadok was anointed to be (chief) priest (1 Chron 29:22), possibly serving for a time at Solomon’s temple.

SOME LESSONS FROM THE LIFE OF ZADOK

Be loyal to God and to your leaders. Zadok was loyal to God and to King David. Even when David made mistakes, Zadok remained faithful. This is a valuable lesson for us to learn, it is important to be loyal to those in authority, even when they make mistakes.

Be a person of action. Zadok was a man of action. He was willing to stand up for what he believed in, even when it was difficult to do so. We ought to be willing to stand up for what we believe in, even when that involves personal cost.

Be a person of integrity. Zadok was a man of integrity. He was honest, trustworthy. and was doubtless a great example to his children. David described Zadok’s son Ahimaaz as ‘a good man’ (2 Sam 18:27) – he may have been the same Ahimaaz who married Solomon’s daughter Basmath (1 Kgs 4:15). Another of Zadok’s sons (or perhaps a grandson? 1 Chron 6:8-9), Azariah, was one of the top officials in Solomon’s administration (1 Kgs 4:2).

Zadok was a priest who faithfully served God and the king. He made sound choices in life and was able to play an important role in the history of Israel. He is therefore an example for us to follow.

Posted in General

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

Posted on 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.