Background to the Book of Kings

The books of Samuel tell us in great detail about the rise of the kings, how they came about and the role of the prophet in this new form of government. The decline of Saul, the rise of David and the relationship between Saul's son Jonathon and David is given many chapters. The second book of Samuel describes the rise of David and the gradual defeat of the countries surrounding Israel. The geographic size of the kingdom is the greatest it will be until the advent of the Six Day War in the 20th century. The Philistines are particularly difficult to overcome if the records in the Hebrew Scriptures are in chronological order. It appears as though they are defeated once and for all and then pop up as a threat in the next chapter. David has problems within his own household which indicate also the union of the twelve tribes is on a very fragile footing. (More detailed description is given in previous Lectionary Readings)

What is happening in the surrounding great empires?

Babylonia and Assyria (ca. 1000 - 627 B.C.). a. A Period of Weakness (ca. 1000-748 B.C.). During the 2d millennium Assyria increasingly became an important background presence in Babylonian history, and in the 1st half of the 1st millennium this was even more evident. Other peoples and powers, such as the Arameans and Elamites, had a significant impact upon Babylonia, but it was Assyria, which gradually gained the leading control over Babylonia. At the beginning of the 1st millennium Babylonia was independent once again, for Assyria was struggling against the Arameans for its very survival. The Arameans penetrated Babylonia, too, winning land and wealth and causing much chaos.

Egypt: Third Intermediate Period

The era immediately succeeding that of the New Kingdom (NK) witnessed varied developments in society, culture, and economy (Kitchen 1973). Notwithstanding the apparent paucity of royal inscriptions, much has been revealed by recent research concentrated on this hitherto presumed Dark Age of Egypt. However, the paramount and consistent trend in the dynasties following the fall of the NK is one of political decentralisation and corresponding lack of a firm unified monarchy (Yoyotte 1961). Foreigners, too, made an impact on the Nile valley, and not one but three different contenders for the prize of Egypt left their mark. First, there were the Libyans, who had already settled in the north during the reign of Ramesses III; then Egypt was faced with a southern incursion, that of the Kishites; finally, the mighty Assyrians attempted to conquer the land. As a result, the political history of this time is difficult to view as a whole if only because Egypt was not unified as before. For the sake of simplicity and ease of comprehension, modern scholarship now uses the term "Third Intermediate Period" to cover Dynasties 21 - 25 (ca. 1069 - 664 BC). This, in turn, was followed by the Saite Period, Dyn. 26 (664 - 525 BC), an era of unity (De Meulenaere 1951; 1967; all dates follow Kitchen 1982 - 83). However, it should be stressed that the 3d Intermediate Period is purely a global designation, revealing little about the 400-year span of Egyptian history, a time that witnessed the emergence of a society quite different than any preceding.

As it can be seen from the brief paragraphs describing the scenarios in Egypt and Mesopotamia there was little time or energy for intrusion into Palestine which allowed David to extend his empire without interference from the Empires either side. This does not deny the military acumen and charisma that David needed to weld the tribes together and fight as a cohesive unit.

In the second half of the book of Samuel we read of the rebellion and death of Absalom. Mephibosheth, the son of Jonathon again escaped punishment for his disloyalty to David at the time of Absalom's rebellion. The division between Israel and Judah is beginning to show cracks with the rebellion of Sheba the Benjamite who sounds the trumpet on behalf of the ten tribes of Israel. David's, newly appointed Army commander, Amasa, who had replaced Joab, was ineffective and Joab again comes to the rescue after first killing Amasa. Joab was loyal to David but extremely practical and cold blooded if he saw ineffective service. After peace was restored there was a famine for three years. The story of how this is broken comes from a world view, which no longer believes that expiation calls for the death of others. The Philistines appeared to have regained their strength and further battles were fought with them. Finally, David's men prevailed and we have a long song of thanksgiving (2 Sam 22) by David. In what is known as the "Last words of David" (2 Sam 23) he affirms that God speaks through him, proclaiming that when one rules with justice all will be well and those who deny God will be destroyed.

Joab is evidently concerned about David's need to have a count of the people of Judah and Israel and dares to ask the question why. For some reason David feels bad about the census when it appeared in 2 Sam 24:1 that God made him do it. Gad, another court prophet appears and gives a message to David in which David is to choose one of three punishments. He suggests that it is better to be in the hands of God rather than humans. In the ensuing pestilence many people die but when it approaches Jerusalem the Lord intervenes to stop it, but David full of contrition asks that he be punished rather than all the people. This is ignored and instead God asks David to erect an altar in order for the plague to be averted. Once more the Philistines are the focus for battle and stories of great heroism and deeds by great warriors are recounted.

The last days of David are described in 1 Kings 1 and we have little idea how many years have separated the last story of David from this one: we are just told he is old and feeble. The infighting among his sons and retainers begins. We are told Joab sides with Adonijah and Nathan the prophet sides with Bathsheba and her son Solomon. Both Bathsheba and Nathan go to see David and tell him what was happening. David calls Bathsheba in and reiterates his promise to her. He sends for his loyal leaders and instructs them to crown Solomon and set him on the throne. Solomon forgives Adonijah his attempt to seize the throne and respects the sanctity of the Temple where Adonijah has taken refuge.

David, at the point of death commands Solomon to pursue Joab who has been both loyal and a traitor to David killing two past army commanders. He commands Solomon to deal well with other people whom he, David, has promised to protect. Solomon is named by his father as a "wise man". The narrator is giving us a clue about Solomon, which will be part of the story at a later time.

After David's death we have the curious story of Adonijah coming to Bathsheba to ask her to intercede on his behalf with Solomon for the Abishag who was now one of the wives of Solomon. Why she acceded to his request we have no idea. However, it set in train events, which resulted in the deaths of Adonijah, Joab and the expulsion of Abiathar to Benjamin. Solomon interpreted the request for his wife as an indication that Adonijah was still after his kingdom and on this occasion the sanctity of the altar did not protect him. Shimei, the other rebellious son was put into house arrest and he agreed it was a fair sentence. The problem arose when two of his slaves ran away and Shimei decided to pursue them in disobedience to the King. The consequence was the
last of the rivals was killed and Solomon could live in relative peace until another rival tried to usurp him. All these acts verify that the word of God comes true and the kingdom will be established in the hand of Solomon (1 Kings 2:46b).

Solomon began his political alliances to cement the victories won by David in war. The first of these was a marriage alliance with Egypt by marrying one of the Pharaoh's daughters.

After the lectionary reading which describes the dream of Solomon the narrative continues with the familiar story of the two mothers who are fighting over the possession of the baby and Solomon in his wisdom solves the issues. The wealth and prosperity of the Israel is recorded at the end of 1 Kings 4. The tribute brought by the many states over which Solomon rules is described in detail. Solomon's as a person of wisdom is given glowing a report. We are left in no doubt by the end of 1 Kings 4 that life in Israel is almost idyllic, a second paradise. The next three chapters give the story about building the temple.

Map 5 Kingdom of David and Solomon

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Context of 1 Kgs 21:

Lord (Proverbs 3). Interesting the order in which this comes in the Book. Chapters five and six warn against relationships with loose women, extending surety for a neighbour, laziness, habitual mischievousness, and adulterous relationships. Proverbs 7 continues the teaching about succumbing to the wiles of an adulteress. After Wisdom has made her speech in Proverbs 8, there are two invitations to an inaugural banquet in Proverbs 9, one by the wise woman, and the other by the foolish woman.

The wisdom sayings which follow in Proverbs 10ff tend to be a collection of individual sayings without the coherence of Proverbs 1-9.

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Insights/Message of

Literary

The literary structure of this chapter has a number of dialogues which the narrator has used to move the story along: first, Ahab and Naboth, second Ahab and Jezebel, vv.8-14 describe the actions of Jezebel followed by dialogue three between Jezebel and Ahab. Suddenly Elijah enters the scene in the fourth dialogue between the Lord and Elijah and the fifth dialogue between Elijah and Ahab in which Elijah prophecies the end of the house of Ahab.

The dialogues give us clues about the character of the person, for example, Jezebel's first speech in which she almost taunts Ahab with the comment " Do you now govern Israel?" says something of her understanding of power.

The reason given by Naboth why he can't sell the land is based on the understanding that the land belongs to God who gives it the tribes as an inheritance to be kept within that tribe (Numbers 27:1-11, 36:1-12). In Leviticus 25:23 there is a complete prohibition against selling the land.

The prophecy in v. 19 is fulfilled in 1 Kings 22:38 after Ahaz is killed in battle. The prophecy includes Jezebel who will be eaten by dogs.

Verses 25-26 are a teaching comment in the third person and are often put in brackets in the English translation. It is highly likely these comments are those of the Deuteronomic writers whose theology judged all the kings who strayed from Yahweh as 'doing evil in the sight of the Lord'.

Message

The kings of Judah were expected to rule with righteous and justice modelled on the way God ruled over people with justice and righteous. Ahab wanted to deprive a man of his birthright simply so he could have a vegetable garden next to his palace. He exacerbated his sin further when he basically allowed Jezebel to act out her plan and he turned a blind eye. Not only did he fail to act as a king under the law of Yahweh, he sunk further by ignoring the murder of Naboth. He acted as child when he returned to Jezebel after Naboth gave him the valid reason why it was not allowable for the land to be sold and she acted instead. The narrator has Ahab take the initiative in the first scene only, when he was given the righteous answer, thereafter he is acted upon by Jezebel and found by Elijah after instructed by the Lord. There is a sense that Jezebel becomes the scapegoat and blamed by the writers of this material. She either doesn't know or ignores the Israelite responsibility which kings inherit on their enthronement, but she is obviously aware that the law requires more than one witness for a charge to be upheld. The ease with which Jezebel is able to get two people to bring a false charge says something about the situation at the court. It is clear a number of elders colluded with the plan.

Ahab in the beginning of the Elijah stories had been leading the people astray with worship of other gods and this further sin adds to his condemnation.

Leaders in church are expected to act with righteousness and justice and not use their position to abuse other people and gain possessions unfairly. Christians have the model of Jesus Christ, but we can be quite divided on some issues. People who participate in the processes of injustice and abuse have to take responsibility, but we have cases in the global situation whereby people will abdicate responsibility and blame an authority figure.

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Resources/Worship for

Resources:

Commentaries

The Old Testament Guides (OTG) by Sheffield Academic Press are an excellent small resource which give many suggestions for readings on particular aspects in the book.

The New Interpreter's Bible is another very helpful resource and published in the late 1990's - 2002 is more up to date than some earlier works.

Childs, B.S. Introduction to the Old Testament as Scripture. London: SCM Press, 1993
Devries, S.J. 1 Kings. WBC. Waco, Texas: Word Books, 1985
Gray, J. 1 & 11 Kings. OTL. London: SCM Press, 1964
Jones, G.H. 1 and 2 Kings, NCB. Grand Rapids: Eerdmans, 1984.
Long, B.O. 1 Kings, with an Introduction to Historical Literature. FOTL. Grand Rapids: Eerdmans, 1984.
Nelson, R.D. 1 and 2 Kings. Interpretation. Louisville: John Knox Press, 1987.
Seow, C-L, The First and Second Books of Kings, NIB 111. Nashville: Abingdon Press, 1999.

The Dramatised Bible: ed. Michael Perry. London: Marshall Pickering: Bible Society, 1989

Web sites with helpful lectionary resources: These links were updated 23/11/06

http://nat.uca.org.au/TD/worship/Orders_of_Service/index.html
http://wwwstaff.murdoch.edu.au/~loader/
http://hwallace.unitingchurch.org.au/
http://home.alphalink.com.au/~nigel/b_rcl.htm
http://mediacom.mediacomonline.org.au/index.php
http://www.laughingbird.net/html/home.php
http://www.liturgiesonline.com.au/
http://www.bible.org/docs
http://www.gbod.org/worship
http://www.lectionary.org
http://www.textweek.com
http://www.beswick.info/rclresources/
http://www.spirit-net.ca/sermon.html

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