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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 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. |
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Context of 1 Kgs 17:8-24 This chapter comes after a description of the reigns of Kings Nadab to Ahab (1 Kgs15:25-16:34). It was a time of political killing and upheaval with 3 of the 4 kings sharing their thrones over a 2 year period. The distinctive formula that is used at the beginning and end of each of the king's reigns is present in these chapters (1 Kgs 15:25-26 at the start of the reign of King Nadab and at the end of his reign in 1 Kgs 15:31-32). Elijah comes on the scene when Ahab has been reigning for twenty two years in Israel (the Northern Kingdom) and he is condemned by the writer for his evil ways. These are spelt out in that Ahab has taken Jezebel for his wife who influences the King of Israel to follow her gods. He worships Baal and his consort Asherah. Elijah speaks the word of God to the King telling him there will be a bad drought in the land. After delivering this message Elijah travels into the wilderness and is fed by ravens. From there he is instructed to go to Zarephath where the widow will feed him and Elijah performs the healing miracle on her son. This narrative is the lectionary reading for this week followed by further details of Elijah's confrontations with Ahab and his wife which lead to the competition between Yahweh and Baal on Mt Carmel. Yahweh is undoubtedly the winner but Elijah flees in fear from wrath of Jezebel. It is God who cares for him and appears to him to comfort and care in his distress. Elijah is the focus in 1 Kgs 17-19, 21 and 2 Kgs 1-2 which means he is of great importance to the writer. The writer is telling us that Elijah played a major role in the events of the Nothern Kingdom and his actions and words tell us about the author's theology. |
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Insights/Message of 1 Kgs 17:8-24 Literary: This chapter can be divided into three subunits: vv.1-7 = God's provisions through the ravens; vv.8-16 = God's provision through a Sidonian widow; and vv.17-24 = God's resuscitation of the widow's dead child (Seow: 125). Some important Hebrew words which occur in these verses and serve to connect them are, haya - to live (vv.1, 12, 22-23) and dabar - word (vv.1-2, 5, 8,13, 15, 24). Another literay connection is the oath, "As the Lord your God lives" which is present, first when Elijah uses it in his address to Ahab (1Kgs 17:1) and second when the widow uses it to assure Elijah that she really has no food to spare (1 Kgs 17:12). We note that Zarapeth is almost on the coast between Tyre and Sidon and would involve crossing mountain ranges to get there. Neither the widow of her son are named which reduces them to non-persons. A name is important in the Hebrew Scriptures because it tells you something about the personality of the person. God, Elijah and the widow speak in vv.8-16 which ensures the listeners are involved in the movement of the plot. God initiates the encounter by sending Elijah to get provisions from the widow, she prevaricates because it is her only remaining food before she and her son will starve to death. She believes Elijah when he insists that she serve him first because the Lord will provide. However, there is no acknowledgement on her part that Elijah is a prophet as there is in the climax of the chapter, v. 24. It is important to note that it is a foreign widow who supplies Elijah with food and water in order that he can live. It is her obedience and trust to provide him first that is an important element. The phrase, " After these things" is often used to connect later stories which in this instance is reinforced by the reduntant phrase, "mistress of the house": we know already from v.9 that she is a widow and therefore mistress of the house. V.17 sets up the next crisis which is followed by three scenes in which there is dialogue between the characters. Vv.18-19 contain the angry and anguished accusation by the widow against Elijah. She believes that Elijah has caused the death of her son because of her past sins. He simply takes her son and goes to the upper chamber. He doesn't try and defend himself before the widow. In vv.20-22 Elijah speaks twice to Yahweh and in neither instance gets a vocal response, instead God acts to bring life back to the boy. God fails to answer Elijah's first question about this death was caused by God, however he responds to Elijah's request for the boy's spirit to return. Vv.23-24 return us to the scene between Elijah and the widow in which she acknowledges Elijah as a man of God after he hands back her live son. Message: In each of the three sections in 1 Kgs 17 the focus is on God providing life in different ways: the first two stories show how God cares through the provision of food and water and the third story through the giving of life. Obedience is demonstrated by both Elijah and the widow in vv.8-16. The provision of food by a miracle in vv.8-16 failed to bring the response of faith, but life breathed into her dead son brings the affirmation that Elijah must indeed be a "man of God" (another name for a prophet used by this writer) because his word has come true. This is the proof as stated in the Deuteronomic law (Deut 18:21-22). Many people today are like the widow in that they believe that when such a terrible thing happens it must be because they have sinned and God is punishing them. This bad theology is challenged by the writer of the book of Job. It is worth noting that Elijah can challenge God at this point and ask the question whether it is indeed God's doing. Elijah appears to believe that that God can bring such calamity. In the Old Testament we have modelled for us many people who are angry and upset with God and have no difficulty talking with god about them. This is a good pastoral model, to allow people to be angry with God and talk about it. We note that it is often those people who have little, that can still manage to give to others. When I was left without home and clothes it was a couple who had very little who gave me the basic necessities to live - I still have the 2 towels which had been cut in half and sewn from one large one. As Elijah had compassion for the widow so did Jesus when he saw the dead son of a widow in the Lukan reading (Lk 7:11-17). There are no recriminations, Jesus touches the bier raises the son and like Elijah Jesus gives the son to his mother. Jesus is able to feed the multitudes and raise people unlike Elijah who calls on, and relies on God to provide these things. We note the provision of food and oil in vv.8-16 are only to such time as when rain will again fall on the earth. This is the link forward to the next sequence of events in 1 Kgs 18. |
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Resources/Worship for 1 Kgs 17:8-24 There are many pieces of art work which can be downloaded from the internet if needed. 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 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
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