Category Archives: Biblical Reflections

1 Kings 18 Elijah’s Showdown with the Prophets of Baal

6 Replies

1 Kings 18

Elijah Stained Glass Window By Cadetgray – Own work, CC BY-SA 3.0, https://commons.wikimedia.org/w/index.php?curid=13329347

1 After many days the word of the LORD came to Elijah, in the third year of the drought, saying, “Go, present yourself to Ahab; I will send rain on the earth.” 2 So Elijah went to present himself to Ahab. The famine was severe in Samaria. 3 Ahab summoned Obadiah, who was in charge of the palace. (Now Obadiah revered the LORD greatly; 4 when Jezebel was killing off the prophets of the LORD, Obadiah took a hundred prophets, hid them fifty to a cave, and provided them with bread and water.) 5 Then Ahab said to Obadiah, “Go through the land to all the springs of water and to all the wadis; perhaps we may find grass to keep the horses and mules alive, and not lose some of the animals.” 6 So they divided the land between them to pass through it; Ahab went in one direction by himself, and Obadiah went in another direction by himself.

7 As Obadiah was on the way, Elijah met him; Obadiah recognized him, fell on his face, and said, “Is it you, my lord Elijah?” 8 He answered him, “It is I. Go, tell your lord that Elijah is here.” 9 And he said, “How have I sinned, that you would hand your servant over to Ahab, to kill me? 10 As the LORD your God lives, there is no nation or kingdom to which my lord has not sent to seek you; and when they would say, ‘He is not here,’ he would require an oath of the kingdom or nation, that they had not found you. 11 But now you say, ‘Go, tell your lord that Elijah is here.’ 12 As soon as I have gone from you, the spirit of the LORD will carry you I know not where; so, when I come and tell Ahab and he cannot find you, he will kill me, although I your servant have revered the LORD from my youth. 13 Has it not been told my lord what I did when Jezebel killed the prophets of the LORD, how I hid a hundred of the LORD’s prophets fifty to a cave, and provided them with bread and water? 14 Yet now you say, ‘Go, tell your lord that Elijah is here’; he will surely kill me.” 15 Elijah said, “As the LORD of hosts lives, before whom I stand, I will surely show myself to him today.” 16 So Obadiah went to meet Ahab, and told him; and Ahab went to meet Elijah.

17 When Ahab saw Elijah, Ahab said to him, “Is it you, you troubler of Israel?” 18 He answered, “I have not troubled Israel; but you have, and your father’s house, because you have forsaken the commandments of the LORD and followed the Baals. 19 Now therefore have all Israel assemble for me at Mount Carmel, with the four hundred fifty prophets of Baal and the four hundred prophets of Asherah, who eat at Jezebel’s table.”

20 So Ahab sent to all the Israelites, and assembled the prophets at Mount Carmel. 21 Elijah then came near to all the people, and said, “How long will you go limping with two different opinions? If the LORD is God, follow him; but if Baal, then follow him.” The people did not answer him a word. 22 Then Elijah said to the people, “I, even I only, am left a prophet of the LORD; but Baal’s prophets number four hundred fifty. 23 Let two bulls be given to us; let them choose one bull for themselves, cut it in pieces, and lay it on the wood, but put no fire to it; I will prepare the other bull and lay it on the wood, but put no fire to it. 24 Then you call on the name of your god and I will call on the name of the LORD; the god who answers by fire is indeed God.” All the people answered, “Well spoken!” 25 Then Elijah said to the prophets of Baal, “Choose for yourselves one bull and prepare it first, for you are many; then call on the name of your god, but put no fire to it.” 26 So they took the bull that was given them, prepared it, and called on the name of Baal from morning until noon, crying, “O Baal, answer us!” But there was no voice, and no answer. They limped about the altar that they had made. 27 At noon Elijah mocked them, saying, “Cry aloud! Surely he is a god; either he is meditating, or he has wandered away, or he is on a journey, or perhaps he is asleep and must be awakened.” 28 Then they cried aloud and, as was their custom, they cut themselves with swords and lances until the blood gushed out over them. 29 As midday passed, they raved on until the time of the offering of the oblation, but there was no voice, no answer, and no response.

30 Then Elijah said to all the people, “Come closer to me”; and all the people came closer to him. First he repaired the altar of the LORD that had been thrown down; 31 Elijah took twelve stones, according to the number of the tribes of the sons of Jacob, to whom the word of the LORD came, saying, “Israel shall be your name”; 32 with the stones he built an altar in the name of the LORD. Then he made a trench around the altar, large enough to contain two measures of seed. 33 Next he put the wood in order, cut the bull in pieces, and laid it on the wood. He said, “Fill four jars with water and pour it on the burnt offering and on the wood.” 34 Then he said, “Do it a second time”; and they did it a second time. Again he said, “Do it a third time”; and they did it a third time, 35 so that the water ran all around the altar, and filled the trench also with water.

36 At the time of the offering of the oblation, the prophet Elijah came near and said, “O LORD, God of Abraham, Isaac, and Israel, let it be known this day that you are God in Israel, that I am your servant, and that I have done all these things at your bidding. 37 Answer me, O LORD, answer me, so that this people may know that you, O LORD, are God, and that you have turned their hearts back.” 38 Then the fire of the LORD fell and consumed the burnt offering, the wood, the stones, and the dust, and even licked up the water that was in the trench. 39 When all the people saw it, they fell on their faces and said, “The LORD indeed is God; the LORD indeed is God.” 40 Elijah said to them, “Seize the prophets of Baal; do not let one of them escape.” Then they seized them; and Elijah brought them down to the Wadi Kishon, and killed them there.

41 Elijah said to Ahab, “Go up, eat and drink; for there is a sound of rushing rain.” 42 So Ahab went up to eat and to drink. Elijah went up to the top of Carmel; there he bowed himself down upon the earth and put his face between his knees. 43 He said to his servant, “Go up now, look toward the sea.” He went up and looked, and said, “There is nothing.” Then he said, “Go again seven times.” 44 At the seventh time he said, “Look, a little cloud no bigger than a person’s hand is rising out of the sea.” Then he said, “Go say to Ahab, ‘Harness your chariot and go down before the rain stops you.'” 45 In a little while the heavens grew black with clouds and wind; there was a heavy rain. Ahab rode off and went to Jezreel. 46 But the hand of the LORD was on Elijah; he girded up his loins and ran in front of Ahab to the entrance of Jezreel.

Elijah’s well-known confrontation with the prophets of Baal on Mount Carmel portrays a public demonstration of the LORD the God of Israel’s power over Baal or any other deity. King Ahab’s policies prior to the drought seemed to be leading Israel to a new time of prosperity: they were oriented on trade with Tyre and Sidon, we know from extra-biblical sources that he built up a large stables and chariot force, and Israel seems to be a force among the local kingdoms. Yet, the three years of drought have reduced Ahab and his palace steward to searching for forage for the animals he has collected. There seems to be little concern for the suffering of the population, at least as 1 Kings narrates the story. The horses and donkeys of the royal stables would have been both symbolic of the wealth of the king and instrumental in the military of Israel. Yet, for all their former strength, now these two men are reduced to seeking the last remnants of water and grass to attempt to keep some of their animals alive.

Obadiah is caught between competing loyalties. Obadiah reveres the LORD and has saved one hundred of the prophets of the God of Israel from those loyal to Queen Jezebel. Yet, Obadiah serves in a position of great responsibility and privilege as the steward of the palace. Obadiah is caught between his overt loyalty to the king, and his covert actions to attempt to care for the servants of the LORD. The appearance of Elijah troubles the delicate balance of his life between the LORD and his lord Ahab.

After three years of drought, and the near death of the widow’s son in the previous chapter providing a human face for the suffering of the years, God declares to Elijah that it is now the time to act and to declare that rain is returning to the region. Elijah will no longer hide in the wadi or in foreign territory. Now he is to go directly to Ahab and to bring the challenge directly to the king of Israel. Elijah’s absence from the public scene has allowed Ahab and Jezebel to eliminate many other prophetic voices that would trouble their reign. Now the king who built an altar to Baal and the prophet of the LORD of Israel are finally going to meet for the first time since Elijah declared an end to the rain and the dew.

Obadiah’s encounter with Elijah foreshadows the challenge Israel faces as it ‘limps between two opinions.’ Obadiah reveres the LORD and bows down before Elijah upon seeing him, and yet he is fearful of reaction of Ahab who has set out to destroy Elijah. The initial response of Elijah to “Go tell your lord the Elijah is here” can also mean “Go tell your lord Lo, the LORD is God.”[1] (NIB III: 132) Obadiah, whose name means ‘worshipper of the LORD,’ now has to choose between his loyalty to God and his prophet and the king who seeks the prophet’s life. Obadiah has danced between the two, saving prophets and serving the king, for years and he fears the potential of the king’s wrath. Elijah has been absent for three years as the king sought him and Obadiah fears that the LORD will whisk him away on the wind once he goes to alert the king. Yet, Elijah assures Obadiah that he will be present when the king returns. Obadiah, once the servant to the king, now goes forth as the messenger of Elijah and by extension Elijah’s LORD.

Ahab, on arrival, declares that Elijah is the ‘troubler of Israel.’ From Ahab’s point of view, Elijah declared the drought which has caused great suffering among the people and animals of the kingdom and has unsettled the land. Yet Elijah declares that it is Ahab and his household that have brought this trouble upon Israel by turning their back on the LORD the God of Israel and worshipping Baal. Elijah proposes a prophetic showdown on Mount Carmel so that the people can stop wavering in their loyalties and choose either the LORD or Baal as the focus of their worship.

Elijah’s challenge to the people is met with silence. Without some demonstration the people seem content with their dual loyalties, but when presented with a demonstration they believe that Elijah’s proposal is well spoken. The numerous prophets of Baal are allowed to begin the show by preparing their altar and bull and calling repeatedly upon the name of Baal. Yet there is no voice and no answer. Like the nation of Israel ‘limping’ between different opinions, the prophets of Baal ‘limp’ around the altar.[2] Elijah mocks their ineffectual cries and actions, declaring they should try harder to summon their god’s attention. Finally, the action of drawing blood is added to their cries and ‘limping’ to attempt to draw the attention of Baal but again there is no voice, no answer, and no response.

Elijah calls the crowd to himself after they have observed the priests of Baal in their wailing and limping and bleeding. Elijah build an altar with twelve stones, summoning the people back to their origin as twelve tribes. It is possible that Elijah is rebuilding a previously existing altar that existed on the site, but the construction of the altar with twelve stones harkens back to the actions to their forefathers. The dimensions of the trench around the altar is disputed, but the action of soaking the altar and the offering with water by the people makes the demonstration of the LORD’s power more impressive. Elijah’s brief appeal to the LORD brings about an instant response as the fire of the LORD consumes the offering, the water, the stones, the wood, and even the dust. The people, upon seeing this demonstration, immediately fall on their faces and reaffirm their loyalty to the LORD.

Elijah demands that the prophets of Baal be seized, and he executes them at the Wadi Kishon. Some view Elijah’s actions as similar to Jezebel’s action of killing the prophets of the LORD.  Jezebel and Ahab probably viewed the killing of the prophets of the LORD as a way of eliminating opponents to their reign. Yet, Elijah probably views this execution of the prophets of Baal as essential to cleansing the land from its idolatry and removing a temptation from the people to return to their divided loyalties. The text does not indicate that the prophets of Asherah are present at this event, but the death of these prophets of Baal in the dry streambed Deborah and Barak battled the forces of King Jabin of Canaan (Judges 4) reasserts the dominion of the LORD over Israel.

In the aftermath of the prophetic challenge, Elijah speaks to Ahab in a very civil manner telling him to go eat and drink. Ahab obeys. Elijah returns to Carmel to await the rain, bowing down and presumably praying for the rain to come. Elijah’s servant is told to look for rain clouds and report back, and after seven trips to the pinnacle to look toward the sea the initial rain cloud is seen. Elijah then sends the message to Ahab to return home before the rain makes the journey impossible by chariot. The action of Elijah girding up his loins and running before the chariot of Ahab can be seen as both a demonstration of the hand of the LORD on Elijah in granting him speed and Elijah serving as one who runs before the king and may indicate a second chance for Ahab.

For the moment, Elijah is safe as he enters Jezreel before the king. The rain comes and washes away the blood that was spilled. The crops and animals languishing in the drought finally have a chance of renewal. And Israel has an opportunity to stop limping between its loyalty to the LORD the God of Israel and the gods of the surrounding nations. Yet, Elijah who here runs before the king will soon run away from a vengeful queen and the way of life represented by Baal has not been uprooted. Miracles rarely seem to produce a lasting change in behavior.

The struggles of Obadiah and Israel as they attempt to limp through life with divided loyalties is a struggle that is relevant to the faithful as they attempt to remain true to their faith in the midst of the demands and constraints of the world. There are times where the faithful will have to reassert that they will follow the LORD and reclaim the obedience to the covenant way of life that the LORD expects. Even through the three years of drought where the prophets have been silenced, God has not abandoned the people and will not let Elijah remain in isolation. God continues to call the king and the people back to the way of the commandments. Yet, even Elijah will struggle with the forces that oppose the prophetic call of faithfulness to the LORD the God of Israel.

[1] Because Elijah’s name means the LORD is God there is this double meaning.

[2] Both are using the Hebrew verb psh. All Hebrew verbs are based on three letters and then conjugated into their form.

1 Kings 17 Elijah the Prophet Emerges

2 Replies

1 Kings 17: 1-7 Elijah’s Declaration

1 Now Elijah the Tishbite, of Tishbe in Gilead, said to Ahab, “As the LORD the God of Israel lives, before whom I stand, there shall be neither dew nor rain these years, except by my word.” 2 The word of the LORD came to him, saying, 3 “Go from here and turn eastward, and hide yourself by the Wadi Cherith, which is east of the Jordan. 4 You shall drink from the wadi, and I have commanded the ravens to feed you there.” 5 So he went and did according to the word of the LORD; he went and lived by the Wadi Cherith, which is east of the Jordan. 6 The ravens brought him bread and meat in the morning, and bread and meat in the evening; and he drank from the wadi. 7 But after a while the wadi dried up, because there was no rain in the land.

Particularly in the Northern Kingdom of Israel we have seen prophets occupy a large role in the transition between royal dynasties. Yet, these prophets have not been listened to by the kings of Israel as they kings have drifted further away from loyalty to the LORD the God of Israel. Now under King Ahab are actively promoting the worship of Baal. With the sudden appearance of Elijah we see a dramatic interruption of the narrative of the kings of Israel where the prophetic voice emerges as to challenge the unfaithful (in the view of the narrator of First Kings) stewardship of these kings. As Walter Brueggemann states of the emergence of these prophets:

It is impossible to overstate the historical, literary, and theological significance of this intrusion that features in turn, Elijah (1 Kings 17-21 along with 2 Kings 1-2), Miciah (1 Kings 22), and Elisha (2 Kings 3-9). The three are completely unexpected, uncredentialed, and uninvited characters in the royal history of Israel. According to the tale told, they enact the raw unfiltered power of Yahweh that lies completely beyond the command of the royal houses. Indeed, their presence in the narrative service to expose the inadequacy and lameness of the kings as shapers of history, in order to assert that real authority and real energy for historical reality lie outside the legitimated claims of monarchy. (Brueggemann, 2000, p. 207)

Elijah the Tishbite in an important symbol in the practice of Judaism. Elijah is present at circumcision ceremonies, the seder table, and is to be the herald of the messiah. In Christianity Elijah is associated with John the Baptist and many of Elijah’s acts which demonstrate the LORD’s power will be mirrored by Jesus in his ministry. Elijah’s name is a combination of the generic word for god ‘El’ and the name of the LORD the God of Israel ‘Yahweh” and means ‘Yahweh is my God.’ In Alex Israel’s description on the biblical persona of Elijah:

Elijah is a zealot (19:10, 14)—agitated, demanding, and passionate; he is the brusque, itinerant prophet who causes fire to descend from heaven to earth, and who ends his life by ascending heavenward in a fiery chariot (II Kings 2:11). (Israel, 2013, p. 229)

There is some debate about Tishbe, the geolocation given to Elijah because there is no known site for this town. Some have speculated that Elijah is a foreign follower of the LORD the God of Israel who was in Gilead at the time of Ahab, but regardless of his origin he becomes the defender of the worship of the LORD of Israel and the challenger to Ahab’s promotion of Baal as the favored deity of the north.

Throughout the articulation of the law in Deuteronomy there are consequences for turning away from the worship and the commandments of the LORD the God of Israel. Drought and the failure of the land to produce the food needed for life is one of the frequently articulated consequences.

Take care, or you will be seduced into turning away, serving other gods and worshipping them, for then the anger of the LORD will be kindled against you and he will shut up the heavens, so that there will be no rain and the land will yield no fruit; then you will perish quickly off the good land that the LORD is giving you. Deuteronomy 11: 16-17 (see also Deuteronomy 28:22)

Elijah invokes the LORD in his declaration that there will be neither rain nor dew until he calls for rain as a fulfillment of these consequences.[1] Elijah’s declaration challenges both the prosperity that Ahab’s reign has brought to Israel and the claims of Baal worship. Baal in Canaanite religion is a storm god and when there are periods of drought it is presumed that death (personified as a deity in Canaanite religion) has slain Baal and conversely when the rains come Baal has conquered death. (NIB III: 126) Much like the signs and wonders in Egypt where the LORD demonstrated power over the Egyptian gods (Exodus 7-11) now the LORD demonstrates mastery over Baal by withholding the rains.

Elijah’s withdrawl to the Wadi Cherith east of the Jordan returns the prophet to Gilead. Ravens become the strange providers of the nourishment that the prophet needs to survive in this wilderness environment. Although ravens are considered unclean birds and do have some negative associations in scripture[2] this scene also share similarities with God’s provision for Israel in the wilderness with manna and quails.[3] Ravens are a large bird and are capable of bringing a larger quantity of food than many other birds would be capable of. The Talmud adds the entertaining element that the ravens are either stealing food from the table of King Ahab or King Jehoshaphat in Jerusalem and bringing it to the wadi for the prophet. (Israel, 2013, p. 233) Yet, as the drought continues, and the prophet continues to remain hidden in east of the Jordan river the waters of the wadi dry up and the prophet begins to encounter the dangers felt throughout the land as the rain and dew are withheld. God will need to provide a new place where the prophet can survive the presumed threat from King Ahab and the lack of food and water in the drought.

1 Kings 17: 8-16 Elijah and the Widow of Zarephath

8 Then the word of the LORD came to him, saying, 9 “Go now to Zarephath, which belongs to Sidon, and live there; for I have commanded a widow there to feed you.” 10 So he set out and went to Zarephath. When he came to the gate of the town, a widow was there gathering sticks; he called to her and said, “Bring me a little water in a vessel, so that I may drink.” 11 As she was going to bring it, he called to her and said, “Bring me a morsel of bread in your hand.” 12 But she said, “As the LORD your God lives, I have nothing baked, only a handful of meal in a jar, and a little oil in a jug; I am now gathering a couple of sticks, so that I may go home and prepare it for myself and my son, that we may eat it, and die.” 13 Elijah said to her, “Do not be afraid; go and do as you have said; but first make me a little cake of it and bring it to me, and afterwards make something for yourself and your son. 14 For thus says the LORD the God of Israel: The jar of meal will not be emptied and the jug of oil will not fail until the day that the LORD sends rain on the earth.” 15 She went and did as Elijah said, so that she as well as he and her household ate for many days. 16 The jar of meal was not emptied, neither did the jug of oil fail, according to the word of the LORD that he spoke by Elijah.

Apparently the effects of the drought are not only being felt in Israel, but also in the region of Tyre and Sidon. Geographically this is not a long distance (approximately 40-50 miles as the raven flies depending on where East of the Jordan Elijah is coming from), and it is not surprising that they would encounter the same weather patterns. From a theological perspective, which is central to the narration of First Kings, it also extends the judgment against Baal into the land where Baal is expected to reign. Now the LORD the God of Israel will provide food in this Phoenician commercial city for the widow where King Ethbaal and Baal cannot. Yet, Elijah’s demonstrations of the power of the LORD will not be a public spectacle but will take place in small ways that would be unnoticed by many in this city. Elijah’s demonstration of the LORD’s power will be seen only by those who pay attention to the widow and her plight.

On arriving in Zarephath and discovering the widow that the LORD indicated he immediately asks her for water and then food. The widow still has some water to share, but she is preparing to make a final meal for herself and her son before starvation takes its course. The widow must recognize Elijah as an Israelite, for the oath she swears is by the LORD, Elijah’s God. She does not claim the LORD as her own God, but she recognizes Elijah as an Israelite and still is willing to share water with him. Elijah still demands her hospitality and to be served first before she feeds herself and her son, and the widow apparently complies. The promised provision of oil and flour continues to provide for her and perhaps those in her network during the drought as the LORD provides for the widow and her son, two individuals who are among the most vulnerable in the event of an extended drought. Elijah who has been isolated at the Wadi Cherith is now presented with a human face to the impact of the drought that he declared on the land.

1 Kings 17: 17-24 Elijah Revives the Widow’s Son

17 After this the son of the woman, the mistress of the house, became ill; his illness was so severe that there was no breath left in him. 18 She then said to Elijah, “What have you against me, O man of God? You have come to me to bring my sin to remembrance, and to cause the death of my son!” 19 But he said to her, “Give me your son.” He took him from her bosom, carried him up into the upper chamber where he was lodging, and laid him on his own bed. 20 He cried out to the LORD, “O LORD my God, have you brought calamity even upon the widow with whom I am staying, by killing her son?” 21 Then he stretched himself upon the child three times, and cried out to the LORD, “O LORD my God, let this child’s life come into him again.” 22 The LORD listened to the voice of Elijah; the life of the child came into him again, and he revived. 23 Elijah took the child, brought him down from the upper chamber into the house, and gave him to his mother; then Elijah said, “See, your son is alive.” 24 So the woman said to Elijah, “Now I know that you are a man of God, and that the word of the LORD in your mouth is truth.”

Although there is no correlation in the text between the desperate situation of the widow and her son prior to the arrival of Elijah and the onset of his mysterious illness, prolonged lack of sustenance can have significant physical impacts on the body. In many ways the widow and her son become representative of the impact of the drought upon the land and likely many mothers were seeing their sons (and daughters) suffer as food becomes scarce. Even with the grain and the oil now providing sustenance the crisis of a child who stops breathing places the future in jeopardy for this family and the presence of the worshipper of the God of Israel in the land around Sidon may be viewed by the woman as a reason for Baal to curse her son, or as the text indicates she may view Elijah’s God as judging her. Elijah has called for judgment but has never appealed for mercy until this incident where the widow’s son lies lifeless. Now, on behalf of the widow, he intercedes with God calling on God for healing. Elijah speaks to God first in accusation and then imploring God three times for the ‘life’[4] of the child to return and the LORD responds to Elijah’s requests. Elijah’s revival of the widow’s son allows her to proclaim that Elijah is ‘a man of God, and that the word of the LORD in your mouth is truth.” Elijah’s LORD has demonstrated power over both famine and an illness that has led her son to death’s door. For the first time Elijah enters into the space between the people and God.

The struggle of the widow and her son put a human face on the drought. Other children are certainly dying as food and water become scarce. Elijah dropped from the public space and retreated first to the Wadi Cherith and then to Zarephath. In the aftermath of the revival of the widow’s son, he returns to confront both King Ahab and the prophets of Baal who have alienated the people of Israel from the LORD their God.

[1] Alex Israel has an enlightening discussion of the Jewish debate about whether Elijah initiates the drought expecting the support of the LORD or whether he is responding to God’s word. This is one of the benefits of seeking Jewish readings of the Hebrew Scriptures which often have insights often neglected in Christian biblical studies. Although I will not end up following either direction Israel highlights my thoughts were shaped by this discussion. (Israel, 2013, pp. 230-240)

[2] Leviticus 11: 15, Psalm 147:9, Job 38: 41

[3] Exodus 16

[4] This is the Hebrew nephesh which is often translated ‘soul’ is rightly rendered as ‘life’ here. The Hebrew idea of nephesh is not the Greek idea of an immortal soul which continues beyond the mortal body, nephesh is the essence of life itself.

1 Kings 15:32-16:34 Unrest in Israel

6 Replies

1 Kings 15: 32- 16:7 King Baasha of Israel

32 There was war between Asa and King Baasha of Israel all their days.

 33 In the third year of King Asa of Judah, Baasha son of Ahijah began to reign over all Israel at Tirzah; he reigned twenty-four years. 34 He did what was evil in the sight of the LORD, walking in the way of Jeroboam and in the sin that he caused Israel to commit.

16:1 The word of the LORD came to Jehu son of Hanani against Baasha, saying, 2 “Since I exalted you out of the dust and made you leader over my people Israel, and you have walked in the way of Jeroboam, and have caused my people Israel to sin, provoking me to anger with their sins, 3 therefore, I will consume Baasha and his house, and I will make your house like the house of Jeroboam son of Nebat. 4 Anyone belonging to Baasha who dies in the city the dogs shall eat; and anyone of his who dies in the field the birds of the air shall eat.”

5 Now the rest of the acts of Baasha, what he did, and his power, are they not written in the Book of the Annals of the Kings of Israel? 6 Baasha slept with his ancestors, and was buried at Tirzah; and his son Elah succeeded him. 7 Moreover the word of the LORD came by the prophet Jehu son of Hanani against Baasha and his house, both because of all the evil that he did in the sight of the LORD, provoking him to anger with the work of his hands, in being like the house of Jeroboam, and also because he destroyed it.

King Baasha of Israel reigns for twenty-four years, but the only real information that First Kings relays to us is the length of his reign, that he is the recipient of a prophetic denouncement, and “the stereotypical data including a predictable negative verdict of as a Northern king.” (Brueggemann, 2000, p. 197) This is reported as a time of continual strife in Israel, but the battle lines do not seem to change since they will be engaged with the same Philistine city twenty-five years later. Although it is unclear whether Baasha’s father is the aged prophet Ahijah, it is clear that he will receive a nearly identical prophetic utterance as his father gave to Jeroboam. Like Jeroboam he will finish his reign and be buried, but his son’s reign will be short and in a violent overthrow the line of Baasha will end. If Baasha is the son of Ahijah the prophet[1] it is even more disturbing that upon assuming the mantle of king he changes to follow the path of Jeroboam nor changes after the declaration from Jehu son of Hannai. It is clear that prophets in Israel will be instrumental in the rise and fall of dynasties that are, in the perspective of First Kings, a result of the God of Israel’s actions.

The brief reports on the five kings in this chapter of First Kings quickly bring us to the next major focal point. The prophets have already emerged in the life of Israel, but this succession of kings and their decline in covenantal faithfulness will lead to the emergence of the two great prophets: Elijah and Elisha. Although the books of 1 and 2 Kings are named for the progression of kings, the kings will often be the antagonists while the prophets will be the protagonists of the narrative (especially in Israel).

1 Kings 16: 8-14 The Brief Reign of King Elah of Israel

8 In the twenty-sixth year of King Asa of Judah, Elah son of Baasha began to reign over Israel in Tirzah; he reigned two years. 9 But his servant Zimri, commander of half his chariots, conspired against him. When he was at Tirzah, drinking himself drunk in the house of Arza, who was in charge of the palace at Tirzah, 10 Zimri came in and struck him down and killed him, in the twenty-seventh year of King Asa of Judah, and succeeded him.

11 When he began to reign, as soon as he had seated himself on his throne, he killed all the house of Baasha; he did not leave him a single male of his kindred or his friends. 12 Thus Zimri destroyed all the house of Baasha, according to the word of the LORD, which he spoke against Baasha by the prophet Jehu — 13 because of all the sins of Baasha and the sins of his son Elah that they committed, and that they caused Israel to commit, provoking the LORD God of Israel to anger with their idols. 14 Now the rest of the acts of Elah, and all that he did, are they not written in the Book of the Annals of the Kings of Israel?

The house of Jeroboam and the house of Baasha are portrayed in parallel methods in the book of Kings. Both houses receive a nearly identical prophetic judgment that will be delayed until the reign of their sons. Both sons will reign roughly two years (technically Elah will reign less than two years before he is assassinated). Both houses will be brutally massacred by the new house seizing power. Elah is portrayed drinking with some of his forces while the remnant of the forces of Israel are engaged in the siege of Gibbethon. There is an implicit criticism in the text for Elah who stays behind in Tirzah drinking himself drunk while his forces are engaged in warfare. Ironically Elah finds this safe space away from the continual warfare of his reign the place of his greatest danger.

Although text may indicate Zimri acted alone in both assassinating the king and then culling his family and friends, it is unlikely he would be able to do this without support from either his troops or the cohort at Tirzah. In the bloody manner of power transitions in the ancient world, he removes any possible ‘redeemer’[2] from the household of Elah. This act of betrayal within the confines of a private party would be a breach of both trust and hospitality etiquette, but this type of trickery has happened before in Israel.[3] Azra, the steward of the palace at Tirzah and the person in whose house the murder occurs, also does not attempt to avenge the death of Elah. Azra either actively assists Zimri in his murderous plot or passively allows this to occur under his roof.

1 Kings 16: 15-20 King Zimri’s Week Long Reign

15 In the twenty-seventh year of King Asa of Judah, Zimri reigned seven days in Tirzah. Now the troops were encamped against Gibbethon, which belonged to the Philistines, 16 and the troops who were encamped heard it said, “Zimri has conspired, and he has killed the king”; therefore all Israel made Omri, the commander of the army, king over Israel that day in the camp. 17 So Omri went up from Gibbethon, and all Israel with him, and they besieged Tirzah. 18 When Zimri saw that the city was taken, he went into the citadel of the king’s house; he burned down the king’s house over himself with fire, and died — 19 because of the sins that he committed, doing evil in the sight of the LORD, walking in the way of Jeroboam, and for the sin that he committed, causing Israel to sin. 20 Now the rest of the acts of Zimri, and the conspiracy that he made, are they not written in the Book of the Annals of the Kings of Israel?

The ending of the dynasty of Jeroboam initiates a power struggle in Israel. The forces deployed in the siege of Gibbethon maintain their allegiance to Omri their commander, and this force turns from its focus on Gibbethon to dealing with the internal unrest in Israel. Now the forces that were engaged in a long siege against a foreign city quickly overpowered the defenses of Tirzah in less than a week. Zimri’s weeklong reign comes to an end when the forces loyal to Omri quickly enter the city and Zimri ends his life and destroys the royal complex in Tirzah. Zimri’s conflicted and brief reign which began with treachery and quickly reaches its fiery end is viewed in the same light as all the previous kings of Israel (evil in the sight of the LORD) although Zimri probably didn’t have any time to make any significant changes in the trajectory of the life of Israel. Presumably Zimri’s entries in the Book of the Annals of the Kings of Israel would be brief if this record was ever discovered. Zimri’s name will become synonymous with treachery and betrayal.[4]

1 Kings 16: 21-28 The Beginning of the Omri Dynasty in Israel

21 Then the people of Israel were divided into two parts; half of the people followed Tibni son of Ginath, to make him king, and half followed Omri. 22 But the people who followed Omri overcame the people who followed Tibni son of Ginath; so Tibni died, and Omri became king. 23 In the thirty-first year of King Asa of Judah, Omri began to reign over Israel; he reigned for twelve years, six of them in Tirzah.

24 He bought the hill of Samaria from Shemer for two talents of silver; he fortified the hill, and called the city that he built, Samaria, after the name of Shemer, the owner of the hill.

25 Omri did what was evil in the sight of the LORD; he did more evil than all who were before him. 26 For he walked in all the way of Jeroboam son of Nebat, and in the sins that he caused Israel to commit, provoking the LORD, the God of Israel, to anger by their idols. 27 Now the rest of the acts of Omri that he did, and the power that he showed, are they not written in the Book of the Annals of the Kings of Israel? 28 Omri slept with his ancestors, and was buried in Samaria; his son Ahab succeeded him.

The elimination of the treacherous Zimri does not bring peace to Israel. Omri, who conquered Tirzah, will struggle with the people loyal to Tibni son of Ginath for four years prior to eliminating this challenge to his authority. Omri’s twelve years as the king of Israel emulates aspects of both King David and King Solomon. Like David claiming Jerusalem as the city of David, now Samaria will become the city of Omri, and we know from the archeology of Samaria that an impressive city was constructed on the site. (Cogan, 2001, p. 419) The change in location for the capital from Tirzah to Samaria also facilitates trade connections with Israel and Tyre, and Omri places Israel on a path to be a trading nation like it had been under Solomon’s united kingdom, and once again Phonecia (Tyre and Sidon) becomes a primary partner.

Mesha Stele: stele of Mesha, king of Moab, recording his victories against the Kingdom of Israel. Basalt, ca. 800 BCE. From Dhiban, now in Jordan. Shared by Neithshabes under CC 3.0.

We know from archeology that the time of Omri was a time when Israel was able to oppress Moab for many years. Samaria was a city built to withstand a siege and would later endure for three years against a siege by the Assyrian army. It seems to be a time where Israel’s wealth, power and influence are on the rise while the nation continues its spiritual decline. The prosperity that Omri experiences through trade and military might seems to make Omri and his dynasty less concerned with maintaining the covenant faithfulness desired by the LORD the God of Israel, and in adopting the trading practices of the surrounding nations he also invites in many of the forces that led to Solomon’s eventual foolishness.

1 Kings 16: 29-34 The Beginning of the reign of King Ahab and Queen Jezebel is Israel

29 In the thirty-eighth year of King Asa of Judah, Ahab son of Omri began to reign over Israel; Ahab son of Omri reigned over Israel in Samaria twenty-two years. 30 Ahab son of Omri did evil in the sight of the LORD more than all who were before him.

31 And as if it had been a light thing for him to walk in the sins of Jeroboam son of Nebat, he took as his wife Jezebel daughter of King Ethbaal of the Sidonians, and went and served Baal, and worshiped him. 32 He erected an altar for Baal in the house of Baal, which he built in Samaria. 33 Ahab also made a sacred pole. Ahab did more to provoke the anger of the LORD, the God of Israel, than had all the kings of Israel who were before him. 34 In his days Hiel of Bethel built Jericho; he laid its foundation at the cost of Abiram his firstborn, and set up its gates at the cost of his youngest son Segub, according to the word of the LORD, which he spoke by Joshua son of Nun.

Assyrian stela of Shalmaneser that reports battle of Qarqar By Yuber – from en wiki, Public Domain, https://commons.wikimedia.org/w/index.php?curid=869262

King Ahab in international circles was well known and we know from the Assyrians that he contributed a sizable force to the anti-Assyrian coalition at the Battle of Qarpar in 853 BCE. (NIB III:124) His marriage to Jezebel, the daughter of King Ethbaal of Sidon forges a political and economic alliance with the Phoenecians. Like Solomon who entered into numerous marriages to seal economic and political alliances, Ahab becomes both trading partner, relative by marriage, and ally of Ethbaal. Also like Solomon who eventually allowed his wives to build worship sites for the gods of their homelands, Ahab allows the introduction of the worship of Baal. Jezebel comes to Israel with the beliefs and values of her upbringing in Phoenecia.

Jericho, the fortress city destroyed when the tribes of Israel entered the promised land was cursed by Joshua in Joshua 6:26. Generations later Hiel of Bethel rebuild Jericho and finds the curse in place. Some have conjectured that Hiel is participating in human sacrifice as a way of appeasing the gods, but the text views the deaths of his oldest and youngest sons as the result of the curse uttered upon the destroyed city. The waste of Jericho was an enduring witness of the power of the LORD who brought them into the land, but now it is one more walled city of a kingdom trusting in its own power.

Ahab seems to follow the paths of Solomon that lead both to prosperity but also to foolishness. Israel under Ahab may be indistinguishable from the surrounding nations. Yet, the LORD is unwilling to abandon Israel. Previously God has used prophets to announce to the kings of Israel their unfaithfulness, and now with at the apex of this turning away from the LORD the prophet Elijah arises to be a thorn in Ahab’s side, but also to reorient the people away from Baal and to invite a return to their covenant with the LORD the God of Israel.

[1] It is likely that the text attempts to differentiate between Ahijah the Shilonite and Ahijah of the house of Isachar.

[2] Male kindred is the NRSV’s translation of the term that means redeemer. Although accurate in a familial sense, the term redeemer also indicates the one who is responsible for righting the wrong done to the family member.

[3] For example the story of Ehud and King Eglon in Judges 3.

[4] See 2 Kings 9:3

1 Kings 15: 1-31 Kings Abijam and Asa of Judah, King Nadab of Israel and the Unending Conflict Between the Two Nations

2 Replies

By Oldtidens_Israel_&_Judea.svg: FinnWikiNoderivative work: Richardprins (talk) – Oldtidens_Israel_&_Judea.svg http://www.jewishvirtuallibrary.org/map-of-israel-and-judah-733-bce, CC BY-SA 3.0, https://commons.wikimedia.org/w/index.php?curid=10872389

There are times where the chapter divisions in the bible do not fit the natural divisions in the text, and so instead of dealing with verses thirty-two and thirty-three in this reflection I will keep the majority of the account of King Baasha, after his assassination of King Nadab of Israel, together in the following reflection which primarily deals with chapter sixteen of First Kings.

1 Kings 15:1-8 King Abijam of Judah

Now in the eighteenth year of King Jeroboam son of Nebat, Abijam began to reign over Judah. 2 He reigned for three years in Jerusalem. His mother’s name was Maacah daughter of Abishalom. 3 He committed all the sins that his father did before him; his heart was not true to the LORD his God, like the heart of his father David. 4 Nevertheless for David’s sake the LORD his God gave him a lamp in Jerusalem, setting up his son after him, and establishing Jerusalem; 5 because David did what was right in the sight of the LORD, and did not turn aside from anything that he commanded him all the days of his life, except in the matter of Uriah the Hittite. 6 The war begun between Rehoboam and Jeroboam continued all the days of his life. 7 The rest of the acts of Abijam, and all that he did, are they not written in the Book of the Annals of the Kings of Judah? There was war between Abijam and Jeroboam. 8 Abijam slept with his ancestors, and they buried him in the city of David. Then his son Asa succeeded him.

Abijam’s short rule receives a harsh evaluation from the theological perspective of First Kings. As mentioned earlier, the primary evaluation of the kings of Judah in Israel is in terms of Torah-obedience, a criterion that many of the kings would not have considered central. It is worth comparing the very favorable treatment that Abijam (Abijah) receives in 2 Chronicles 13 and the reports of his fidelity to the LORD and the surprising military victory that is the result of this bold trust. The ongoing war between Israel and Judah is mentioned only in passing in this brief account of King Abijam’s reign. The author of First Kings makes the theological claim that the Davidic dynasty continues because of the LORD’s continuing fondness for the patriarch of this line and the promises made to David.

The introduction of the mother of the king, and her role in the next king’s initial reign has brought about some controversy. Some have suggested that Asa was Abijam’s brother so that Maacah could be the mother of them both, others have gone to the extreme of suggesting a sexual relationship between mother and son, but likely this is a confusion related to Maacah’s role as the ‘queen mother’ (see below). Maacah is not specifically named as a foreigner and her father’s name, Abishalom, is likely related to the name Absalom. Yet, First Kings has previously accused Solomon’s wives of leading to his downfall in religious observance and here will imply that Maacah contributed to the unfaithfulness in Abijam’s reign.

King David will retain his status of being the shining paragon of the Davidic tree, but in a rare moment of candor First Kings remembers the ‘matter of Uriah the Hittite.’ The reign of David in First and Second Samuel is a time of expansion for the people of Israel, and David is remembered for his fidelity to the LORD, but the longer narrative of David in those books is not uniformly positive. David was a warrior king, but he also would deal with significant unrest within his own household and throughout Israel. Yet, the memory of David’s fidelity will be the standard by which all the kings of Israel and Judah will be measured.

1 Kings 15: 9-24 King Asa of Judah and the War With Israel

9 In the twentieth year of King Jeroboam of Israel, Asa began to reign over Judah; 10 he reigned forty-one years in Jerusalem. His mother’s name was Maacah daughter of Abishalom. 11 Asa did what was right in the sight of the LORD, as his father David had done. 12 He put away the male temple prostitutes out of the land, and removed all the idols that his ancestors had made. 13 He also removed his mother Maacah from being queen mother, because she had made an abominable image for Asherah; Asa cut down her image and burned it at the Wadi Kidron. 14 But the high places were not taken away. Nevertheless the heart of Asa was true to the LORD all his days. 15 He brought into the house of the LORD the votive gifts of his father and his own votive gifts — silver, gold, and utensils.

16 There was war between Asa and King Baasha of Israel all their days. 17 King Baasha of Israel went up against Judah, and built Ramah, to prevent anyone from going out or coming in to King Asa of Judah. 18 Then Asa took all the silver and the gold that were left in the treasures of the house of the LORD and the treasures of the king’s house, and gave them into the hands of his servants. King Asa sent them to King Ben-hadad son of Tabrimmon son of Hezion of Aram, who resided in Damascus, saying, 19 “Let there be an alliance between me and you, like that between my father and your father: I am sending you a present of silver and gold; go, break your alliance with King Baasha of Israel, so that he may withdraw from me.” 20 Ben-hadad listened to King Asa, and sent the commanders of his armies against the cities of Israel. He conquered Ijon, Dan, Abel-beth-maacah, and all Chinneroth, with all the land of Naphtali. 21 When Baasha heard of it, he stopped building Ramah and lived in Tirzah. 22 Then King Asa made a proclamation to all Judah, none was exempt: they carried away the stones of Ramah and its timber, with which Baasha had been building; with them King Asa built Geba of Benjamin and Mizpah. 23 Now the rest of all the acts of Asa, all his power, all that he did, and the cities that he built, are they not written in the Book of the Annals of the Kings of Judah? But in his old age he was diseased in his feet. 24 Then Asa slept with his ancestors, and was buried with his ancestors in the city of his father David; his son Jehoshaphat succeeded him.

In the narrative of First Kings, the story of King Abijam becomes a foil for his son King Asa. King Abijam continues in the sins of his father Rehoboam and his grandfather Solomon while King Asa is a faithful king in the image of King David. His long reign of forty-one years will overlap seven kings of Israel from four different dynasties. During his reign there is continuity in Judah while Israel endures several internal struggles for power, yet there is an internal struggle within Asa’s reign which results in the removal of the queen mother Maacah and the alteration of the religious practices in the area also probably involved conflict. Yet, First Kings views Asa as one of the kings who is a model of what faithful adherence looks like. The author of First Kings is a political realist even as they evaluate leaders based on their adherence to Torah. The narrator can accept the positive movements towards faithfulness without dwelling for too long on either the remaining high places or the actions of Asa to secure the kingdom’s security using the wealth of the temple. It reminds me of the Christian Realism of Reinhold Neibuhr which tried to meld a serious reckoning with scripture and faith with a realistic approach to the potential of power to be a force of incredible evil and a tool of God’s mysterious working.

In response to the military and economic threat posed by the incursion of King Baasha of Israel and the construction of the defensive position at Ramah to block trade coming out of Jerusalem and prevent migration to Judah from Israel. Ramah is at a key geographical point between eight and nine kilometers (five miles) north of Jerusalem and is a key road juncture for both north-south and east-west travel. The terrain around Jerusalem is hilly and passages through this area are essential for trade and travel and providing a fortification at Ramah effectively isolates Judah. The narrator of First Kings does not view the action of Asa removing gold and silver from the temple and his own household in a negative light nor does the narrator insist upon trusting God exclusively to provide deliverance. There is a political realism that sees this bribe[1] of Ben-hadad to break his alliance with Israel and open up a two front war for King Baasha. The efforts of Asa may be viewed as shrewd by the narrator, and his conscription of the people to remove the stone and timber of Ramah to build two closer fortifications at the strategic points of Geba and Mizpah helps to secure the northern approach to Israel. Geba is the infamous Gibeah of Judges 20 that results in the near elimination of the tribe of Benjamin, but this location only five and a half kilometers (three and a half miles) from Jerusalem is of strategic importance. The scale of Israel is much smaller than we are used to thinking about in modern times with automobiles and airplanes or in modern combat operations. The original border between Judah and Israel near Bethel is only twenty five kilometers (sixteen miles) and is closer than the distance between the city hall of my suburb of Dallas (Frisco) and the next suburb approaching Dallas (Plano) of twenty miles. The territory is hilly, and the gains of this generational conflict are comparatively small. In contrast, the raid of Ben-hadad into Israel covers a distance of almost twice that between Bethel and Jerusalem causing an immediate removal of troops from the south to deal with a northern threat that previous negotiations (and bribes) had made safe prior to Asa’s bribe.

At the end of the account of King Asa there is a curious note about having diseased in his feet in his old age. Scholars have provided several possible explanations for this note about his feet from the infirmity of old age to leprosy or even noting the times where feet can be used as a pseudonym of genitalia to speculate that he contracted a sexually transmitted disease. Ultimately all such queries are speculation into the end of the long reign of a king viewed in a very positive light in 1 Kings who is noted for both the faithfulness he has but also his power. 2 Chronicles 16 also narrates both the alliance with Aram and the diseased feet of Asa in greater detail but uses these events to condemn Asa’s lack of trust in God (because he trusted in the military might of Aram and sought a physicians care rather than appealing to God). Even 2 Chronicles with these critiques of Asa view his time as a return to faithfulness and a time of stability for Judah.

1 Kings 15: 25-31 The Brief Rule of King Nadab of Israel

25 Nadab son of Jeroboam began to reign over Israel in the second year of King Asa of Judah; he reigned over Israel two years. 26 He did what was evil in the sight of the LORD, walking in the way of his ancestor and in the sin that he caused Israel to commit.

27 Baasha son of Ahijah, of the house of Issachar, conspired against him; and Baasha struck him down at Gibbethon, which belonged to the Philistines; for Nadab and all Israel were laying siege to Gibbethon. 28 So Baasha killed Nadab in the third year of King Asa of Judah, and succeeded him. 29 As soon as he was king, he killed all the house of Jeroboam; he left to the house of Jeroboam not one that breathed, until he had destroyed it, according to the word of the LORD that he spoke by his servant Ahijah the Shilonite — 30 because of the sins of Jeroboam that he committed and that he caused Israel to commit, and because of the anger to which he provoked the LORD, the God of Israel.

31 Now the rest of the acts of Nadab, and all that he did, are they not written in the Book of the Annals of the Kings of Israel?

In contrast to the long reign of King Asa in Judah, Israel will undergo frequent changes in leadership over the same period. The dynasty of Jeroboam will end only a couple of years after the ascension of his son to power. There has been no repentance after the words of the prophet Ahijah, and now Baasha son of Ahijah (perhaps the same person) is the instrument of God’s judgment on the dynasty of Jeroboam. During a siege of Gibbethon to attempt to recapture[2] a city claimed by the Philistines, King Nadab son of Jeroboam is assassinated by Baasha and then a purge is made of the house of Jeroboam.

First Kings makes the theological statement that the frequent violent transitions in leadership in Israel is a result of God’s judgments on individual kings. From the perspective of societal organization, it is worth considering the other challenges Israel faces in comparison with Judah: ten competing tribes and a large Canaanite base and an ongoing conflict with Judah and the surrounding nations. Many of the dynasties that arise in Israel will come from military leaders who lead a coup (Omri, Jehu, Pekah). (Cogan, 2001, p. 407)

Regardless of the societal challenges that are present in Israel, the narrator of First Kings views them through a theological perspective. It is a theological perspective that looks positively upon the role of prophets in both mediating God’s voice and often God’s judgment. The prophets will be active in setting several of the coups by military leaders in motion and as mentioned above it is possible that a son of a prophet becomes the next king of Israel. The prophets will be a part of the ways in which the LORD, the God of Israel, continues to select the new dynasties in Israel.

[1] Even though the NRSV translates this gift, this term is normally translated as a bribe.

[2] Gibbethon is listed as a Levitical city in the tribe of Dan’s area in Joshua 19:44, 21:23

1 Kings 14 The End of Kings Jeroboam and Rehoboam

3 Replies

By Charles Horne – [2], Public Domain, https://commons.wikimedia.org/w/index.php?curid=9390700

1 Kings 14:1-20

1 At that time Abijah son of Jeroboam fell sick. 2 Jeroboam said to his wife, “Go, disguise yourself, so that it will not be known that you are the wife of Jeroboam, and go to Shiloh; for the prophet Ahijah is there, who said of me that I should be king over this people. 3 Take with you ten loaves, some cakes, and a jar of honey, and go to him; he will tell you what shall happen to the child.”

4 Jeroboam’s wife did so; she set out and went to Shiloh, and came to the house of Ahijah. Now Ahijah could not see, for his eyes were dim because of his age. 5 But the LORD said to Ahijah, “The wife of Jeroboam is coming to inquire of you concerning her son; for he is sick. Thus and thus you shall say to her.”

When she came, she pretended to be another woman. 6 But when Ahijah heard the sound of her feet, as she came in at the door, he said, “Come in, wife of Jeroboam; why do you pretend to be another? For I am charged with heavy tidings for you. 7 Go, tell Jeroboam, ‘Thus says the LORD, the God of Israel: Because I exalted you from among the people, made you leader over my people Israel, 8 and tore the kingdom away from the house of David to give it to you; yet you have not been like my servant David, who kept my commandments and followed me with all his heart, doing only that which was right in my sight, 9 but you have done evil above all those who were before you and have gone and made for yourself other gods, and cast images, provoking me to anger, and have thrust me behind your back; 10 therefore, I will bring evil upon the house of Jeroboam. I will cut off from Jeroboam every male, both bond and free in Israel, and will consume the house of Jeroboam, just as one burns up dung until it is all gone. 11 Anyone belonging to Jeroboam who dies in the city, the dogs shall eat; and anyone who dies in the open country, the birds of the air shall eat; for the LORD has spoken.’ 12 Therefore set out, go to your house. When your feet enter the city, the child shall die. 13 All Israel shall mourn for him and bury him; for he alone of Jeroboam’s family shall come to the grave, because in him there is found something pleasing to the LORD, the God of Israel, in the house of Jeroboam.

14 Moreover the LORD will raise up for himself a king over Israel, who shall cut off the house of Jeroboam today, even right now! 15 “The LORD will strike Israel, as a reed is shaken in the water; he will root up Israel out of this good land that he gave to their ancestors, and scatter them beyond the Euphrates, because they have made their sacred poles, provoking the LORD to anger. 16 He will give Israel up because of the sins of Jeroboam, which he sinned and which he caused Israel to commit.”

17 Then Jeroboam’s wife got up and went away, and she came to Tirzah. As she came to the threshold of the house, the child died. 18 All Israel buried him and mourned for him, according to the word of the LORD, which he spoke by his servant the prophet Ahijah.

19 Now the rest of the acts of Jeroboam, how he warred and how he reigned, are written in the Book of the Annals of the Kings of Israel. 20 The time that Jeroboam reigned was twenty-two years; then he slept with his ancestors, and his son Nadab succeeded him.

Jeroboam’s rise to power over ten of the twelve tribes of Israel began with the prophet Ahijah tearing his new robe into twelve pieces and symbolically giving Jeroboam ten to represent God handing ten tribes over to Jeroboam and away from the house of David. The downfall of the house of Jeroboam begins with Jeroboam’s unnamed wife approaching the prophet Ahijah with ten loaves of bread, cake and honey, the offering of a poor person to inquire about the health of their son. Ahijah has disappeared from the narrative until his reemergence as an elderly prophet whose eyesight is failing but is still able to discern the voice of the LORD when God speaks to him. Jeroboam may be aware that Ahijah is at Shiloh, but this prophet seems to have been otherwise neglected during the reign of Jeroboam.

If Jeroboam had realized that Ahijah’s eyes were failing him it would have been unnecessary to instruct his wife to go in disguise. Yet, this prophet of failing eyesight is given clear insight by the LORD into both the identity of his visitor, her quest, and God’s pronouncement to her. My impression of prophets as a youth was that they were holy and proper figures, but this is not reflective of the biblical prophets. Whether it is a direct relaying of the message from God which carries God’s disgust or whether the tone of the message is reflective of this elderly prophet who has lost his sense of awe towards the king, the language that Ahijah uses to relay God’s judgment is more vulgar than English translations show. While the NRSV is correct that God promises to cut off every male in verse ten, the Hebrew for male (mustin bequir) is literally ‘one who pisses against the wall’ (NIB III: 112) and later they are compared to dung. There is a parallel with the language of the song of Moses in Deuteronomy 32 (particularly verse 5-6), and the distinction of bond and free may be related either to slavery and freedom or being still under parental control and being an adult. Jeroboam’s wife has the unfortunate task of bearing both the message of her own son’s impending death as well as the dynasty of Jeroboam.

Unlike the dynasty of David, where the LORD seems content to allow the offspring of that line to continue despite their own abominable practices (see below) the LORD will continue to “tamper with dynastic politics” (Brueggemann, 2000, p. 179) in Israel by selecting new kings and allowing an air of instability of persist in Israel. In a somewhat heretical line of thought I wonder if the LORD is really bad at picking qualified leaders for the people, or what causes these kings to fail to live into the vision that God has for them. But during this time of multiple dynasties in Israel we will see the rise of the prophets who challenge the actions of the kings and attempt to bring the people back to the worship of the LORD and the way of the Torah. God and Ahijah’s disappointment with Jeroboam goes back to his practices which violated the commandments and introduced images into the worship of God.

The death of Abijah, the son of the king, in the manner which the prophet spoke should be a call to Jeroboam’s family to repentance. Like with Solomon, the LORD seems willing to delay the judgment to the following generation as Jeroboam sleeps with his ancestors and his son, Nadab succeeds him. Yet, God has spoken through the rough words of the prophet about the impending doom upon Jeroboam’s household. But before we can learn the fate of the household of Jeroboam we will revisit the kingdom of Judah under Solomon’s son, Rehoboam.

1 Kings 14: 21-31

 

21 Now Rehoboam son of Solomon reigned in Judah. Rehoboam was forty-one years old when he began to reign, and he reigned seventeen years in Jerusalem, the city that the LORD had chosen out of all the tribes of Israel, to put his name there. His mother’s name was Naamah the Ammonite. 22 Judah did what was evil in the sight of the LORD; they provoked him to jealousy with their sins that they committed, more than all that their ancestors had done. 23 For they also built for themselves high places, pillars, and sacred poles on every high hill and under every green tree; 24 there were also male temple prostitutes in the land. They committed all the abominations of the nations that the LORD drove out before the people of Israel.

25 In the fifth year of King Rehoboam, King Shishak of Egypt came up against Jerusalem; 26 he took away the treasures of the house of the LORD and the treasures of the king’s house; he took everything. He also took away all the shields of gold that Solomon had made; 27 so King Rehoboam made shields of bronze instead, and committed them to the hands of the officers of the guard, who kept the door of the king’s house. 28 As often as the king went into the house of the LORD, the guard carried them and brought them back to the guardroom.

29 Now the rest of the acts of Rehoboam, and all that he did, are they not written in the Book of the Annals of the Kings of Judah? 30 There was war between Rehoboam and Jeroboam continually. 31 Rehoboam slept with his ancestors and was buried with his ancestors in the city of David. His mother’s name was Naamah the Ammonite. His son Abijam succeeded him.

The wisdom of Solomon had been used to accumulate vast amounts of gold, create trading networks, acquire and trade in chariot and horses and dramatically reshape the tribes of Israel into a unified kingdom that was admired by Solomon’s neighbors. Five years later under Rehoboam the kingdom has split in two, the trading networks seem to have evaporated, and the military might and gold are returned to Egypt. The golden king is now succeeded by the son of brass and the sins of the father to create the high places where the Canaanite gods could be worshipped are continued by the son to disastrous consequences. Solomon’s peace has dissolved into Rehoboam’s continual warfare with Israel and his humiliation by King Shishak of Egypt.

Naamah, the mother of Rehoboam, is mentioned twice and may indicate the powerful role of the queen mother. It is possible that the author of 1 Kings views this Ammonite mother as a negative influence who encourages the religious practices that are labeled as abominations. These religious practices are labeled in two of the most rhetorically extreme terms: male prostitution and abominations. Although the meaning of the term that is rendered ‘male prostitution’ is debated it clearly refers to a practice that worshipers of the LORD found deeply offensive. (Brueggemann, 2000, p. 181) Yet, even though the practices in Judah may receive a harsh rhetorical judgment the line of David is allowed to continue.

Five years into the reign of Rehoboam the former trading partner of Solomon has become a military invader. King Shishak of Egypt rolls into Judah, humiliates the forces of Judah and pillages the golden stores of Solomon. Although the text does not explicitly indicate this is God’s judgment on the reign of Rehoboam[1] the positioning of this humiliation after the narration of the unfaithfulness of the people implies it. Yet, the LORD does not allow Judah to be overthrown, merely humiliated. The golden shields are replaced by bronze ones and they continue their conflicts with Israel. Yet, the seventeen-year reign of Rehoboam is not worth much consideration by the author of 1 Kings. He lives in the aftermath of Solomon’s glories and Solomon’s sins and dies the bronze son of the golden father.

[1] 2 Chronicles 12 does make this explicit link, but Rehoboam and the people 2 Chronicles humble themselves and submit to God, where 1 Kings has no indication of Rehoboam making any changes.

1 Kings 13 A Man of God, the King and a Prophet at Bethel: A Strange Story

7 Replies

Gustave Dore, Prophet Slain by a Lion (1866)

1 Kings 13

1 While Jeroboam was standing by the altar to offer incense, a man of God came out of Judah by the word of the LORD to Bethel 2 and proclaimed against the altar by the word of the LORD, and said, “O altar, altar, thus says the LORD: ‘A son shall be born to the house of David, Josiah by name; and he shall sacrifice on you the priests of the high places who offer incense on you, and human bones shall be burned on you.'” 3 He gave a sign the same day, saying, “This is the sign that the LORD has spoken: ‘The altar shall be torn down, and the ashes that are on it shall be poured out.'” 4 When the king heard what the man of God cried out against the altar at Bethel, Jeroboam stretched out his hand from the altar, saying, “Seize him!” But the hand that he stretched out against him withered so that he could not draw it back to himself. 5 The altar also was torn down, and the ashes poured out from the altar, according to the sign that the man of God had given by the word of the LORD. 6 The king said to the man of God, “Entreat now the favor of the LORD your God, and pray for me, so that my hand may be restored to me.” So the man of God entreated the LORD; and the king’s hand was restored to him, and became as it was before. 7 Then the king said to the man of God, “Come home with me and dine, and I will give you a gift.” 8 But the man of God said to the king, “If you give me half your kingdom, I will not go in with you; nor will I eat food or drink water in this place. 9 For thus I was commanded by the word of the LORD: You shall not eat food, or drink water, or return by the way that you came.” 10 So he went another way, and did not return by the way that he had come to Bethel.

11 Now there lived an old prophet in Bethel. One of his sons came and told him all that the man of God had done that day in Bethel; the words also that he had spoken to the king, they told to their father. 12 Their father said to them, “Which way did he go?” And his sons showed him the way that the man of God who came from Judah had gone. 13 Then he said to his sons, “Saddle a donkey for me.” So they saddled a donkey for him, and he mounted it. 14 He went after the man of God, and found him sitting under an oak tree. He said to him, “Are you the man of God who came from Judah?” He answered, “I am.” 15 Then he said to him, “Come home with me and eat some food.” 16 But he said, “I cannot return with you, or go in with you; nor will I eat food or drink water with you in this place; 17 for it was said to me by the word of the LORD: You shall not eat food or drink water there, or return by the way that you came.” 18 Then the other said to him, “I also am a prophet as you are, and an angel spoke to me by the word of the LORD: Bring him back with you into your house so that he may eat food and drink water.” But he was deceiving him. 19 Then the man of God  went back with him, and ate food and drank water in his house.

20 As they were sitting at the table, the word of the LORD came to the prophet who had brought him back; 21 and he proclaimed to the man of God who came from Judah, “Thus says the LORD: Because you have disobeyed the word of the LORD, and have not kept the commandment that the LORD your God commanded you, 22 but have come back and have eaten food and drunk water in the place of which he said to you, ‘Eat no food, and drink no water,’ your body shall not come to your ancestral tomb.” 23 After the man of God had eaten food and had drunk, they saddled for him a donkey belonging to the prophet who had brought him back. 24 Then as he went away, a lion met him on the road and killed him. His body was thrown in the road, and the donkey stood beside it; the lion also stood beside the body. 25 People passed by and saw the body thrown in the road, with the lion standing by the body. And they came and told it in the town where the old prophet lived.

26 When the prophet who had brought him back from the way heard of it, he said, “It is the man of God who disobeyed the word of the LORD; therefore the LORD has given him to the lion, which has torn him and killed him according to the word that the LORD spoke to him.” 27 Then he said to his sons, “Saddle a donkey for me.” So they saddled one, 28 and he went and found the body thrown in the road, with the donkey and the lion standing beside the body. The lion had not eaten the body or attacked the donkey. 29 The prophet took up the body of the man of God, laid it on the donkey, and brought it back to the city,  to mourn and to bury him. 30 He laid the body in his own grave; and they mourned over him, saying, “Alas, my brother!” 31 After he had buried him, he said to his sons, “When I die, bury me in the grave in which the man of God is buried; lay my bones beside his bones. 32 For the saying that he proclaimed by the word of the LORD against the altar in Bethel, and against all the houses of the high places that are in the cities of Samaria, shall surely come to pass.”

33 Even after this event Jeroboam did not turn from his evil way, but made priests for the high places again from among all the people; any who wanted to be priests he consecrated for the high places. 34 This matter became sin to the house of Jeroboam, so as to cut it off and to destroy it from the face of the earth.

To the modern mind this is a strange story. We rebel against the punishment that is given to the man of God from Judah who is tricked by the old prophet from Bethel. We puzzle at the inclusion of a prophecy about a king who will not come for three hundred years being brought into a scene immediately after the separation of Israel from Judah. The strange actions of both the lion and the donkey in the story acting contrary to their natures and the cursing and healing of King Jeroboam seem to come from a different world than our own lives. Even the prohibition preventing the man of God from Judah from eating or drinking until he returns home seems out of step with our way of thinking about food and drink. It is a strange story with strange characters, but it is also the beginning of the prophetic stories told in parallel the stories of the kings throughout the remainder of First and Second Kings.

In ancient storytelling repetition can often help us to understand the story and the world of the story better. The commands and the appeals to the LORD the God of Israel are continual throughout the story indicating a world where God’s power is potent and dangerous. The word of the LORD appears throughout the story along with appeals to the LORD, crying out to the LORD, and prayers to the LORD. The man of God from Judah is given a concrete message and a straightforward command not to eat or drink until he returns home and to return home by a different path.

The indication that, in the context of this festival where the king is acting as a priest, the man of God comes to Bethel with a word of the LORD for the altar starts the story with a distance between the altar at Bethel and God’s presence among the people. The LORD either chooses not to use one of the prophets in Bethel, which we learn exist in this story, or the worship in Bethel has deviated from the worship of the LORD. It is likely that prophets in Bethel would receive support from Jeroboam and would be expected to speak in ways that are favorable to their king. Later prophets like Amos would later be told to return to Jerusalem if their messages were not in alignment with the king and priests. The proclamation against the altar while the king is standing there, especially as a person from the neighboring realm of Judah would be a direct challenge to the policies of Jeroboam. Just as Jeroboam once lifted his hand against Solomon (1 Kings 11: 26-27) now he raises his hand against this man of God from Judah. Previously God had allowed Jeroboam to raise his hand against Solomon, now God protects the man of God by causing the king’s hand to wither and placing him at the mercy of this man of God’s entreaty.

First and Second Kings is a historical narrative that attempts to theologically wrestle with the heartbreaking fall from the hope at the beginning of the reign of Solomon to the destruction of both Israel and Judah from the perspective of those from Judah that are exiled to Babylon. One of the fundamental human questions that is asked in the aftermath of tragedy is why this happened. The narrative of the books of Kings is an attempt to answer this question. In looking at this broader perspective, King Josiah becomes for the writer of First and Second Kings, an important figure. Josiah, whose story is told in 2 Kings 22-23, is the primary example of what a king of Judah (and by extension Israel) should be and his reign delays the judgment of God upon Judah. The reforms of Josiah are a moment where from the perspective of Judah there is a potential for Israel and Judah to be reunited and the places of worship, like Bethel, are eliminated as the worship is centered around the temple in Jerusalem. The man of God introduces the actions of Josiah that will happen centuries later when he defiles the altar at Bethel as a sacrilegious place (2 Kings 23: 15-16). The proclamation of the man of God against the altar may also give temporary pause to the people who are being allowed to act as priests by Jeroboam.

The prohibition against eating and drinking was probably to keep the man of God from Judah from indulging in any type of activity which could be viewed as idolatrous or as an act of favor towards Jeroboam or the shrine at Bethel. Feasting, especially at festival times like this one, is often associated with worship and this concern continues into the New Testament as we see in 1 Corinthians 8. Meat in an era before refrigeration was often consumed at religious festivals and partaking in the food was also considered partaking in the worship of the deity being celebrated. It can also be viewed as an act of reconciliation between the man of God and Jeroboam, but no reconciliation has occurred because the actions of Jeroboam towards the LORD have not fundamentally changed. The man of God from Judah is not to become an authorized participant or supporter of the work at Bethel, and even the participation in a meal could be viewed as tacit support for the king or Bethel.

Most modern readers of scripture assume far greater uniformity of belief than the text bears witness to. Even if the law as we encounter it in Deuteronomy exists[1] in the form we now have it, it would not be readily available to the people and its observance disappears for long periods of time. The practices at Bethel and the practices in Jerusalem were probably not identical, and the presence of a prophet at Bethel does not indicate complete Torah observance. It is likely that this prophet, like many people who hold the title of prophet, are authorized by the king or by the temple. Although the text does not give the motive of the old prophet in Bethel for seeking out the man of God from Judah those motives may not be collegial. The prophet in Bethel may feel that the man of God from Judah is interfering in his territory and undermining what he views as the acceptable practices of his fellow worshippers in Bethel. He seeks him out on his return home, and perhaps in light of the action against the altar, wants to attempt to bring this man of God in to bless, and reauthorize, the worship at Bethel and the dedication of a new altar.

The interaction of the man of God and the old prophet from Bethel under the oak tree reminds me of the interaction between the serpent and Eve in Genesis 3: 1-6. In contrast to this narrative where the serpent’s questions cause Eve to question, the old prophet tells a lie about an angelic invitation. The man of God from Judah apparently had a clear set of instructions about delivering this message in Bethel, but now the reported words of God by another prophet causes him to question these previous words. Morally we may find the trickster behavior of this prophet of Bethel unsavory and many readers of this text want this prophet to be punished rather than the man of God who is tricked. But the bible is full of strange stories of tricksters and seemingly righteous people led astray. But rather than return to Judah, the man of God returns to Bethel with this prophet.

We may question the morality of the prophet from Bethel, but while he feasts with this man of God he does receive a prophetic message. The man of God hears the declaration that he will not be buried in the tomb of his family. We may rebel at the punishment of this man of God for this simple trespass, but his return to Bethel may be viewed from the perspective of the temple and the king as the man of God sharing the feast with them and granting them favor.

The man of God departs on a donkey provided by the old prophet and is soon killed by a lion. Yet, neither the lion nor the donkey act like these animals normally act. The lion does not maul the man of God, nor does the donkey flee the lion as both stand a sentinels over this dead messenger of God. This strange story is remembered by the people and reported to the prophet of Bethel. In another strange turn of the story the prophet journeys to the fallen man of God, brings him once again to Bethel, mourns over his dead body and buries him in his tomb. The prophet and the man of God are linked together link Judah and Israel are supposed to be. (Israel, 2013, p. 176)

This is a strange story to modern ears, but it is a story that will echo across centuries and will be remembered by people when Josiah is king and decides not to use the bones from the tomb where the man of God and the prophet’s bones are laid (2 Kings 23:17). The words of the man of God, and the mourning of the prophet of Bethel do not lead King Jeroboam to repent and in the view of First Kings this leads to Jeroboam’s dynasty ending. Although First and Second Kings will follow both the northern and southern kingdoms the bulk of the text through the remainder of First Kings and the first ten chapters of Second Kings will focus on northern Israel. It is in the aftermath of the reign of Jeroboam that prophets like Elijah and Elisha will emerge and these wonder working prophets will exercise a powerful place in the memory of the people of both kingdoms.

[1] Many scholars assume the final form of many of the books that make up the Hebrew Scriptures reach their final canonical form during the Babylonian exile as a part of the collection and preservation of the traditions and stories to hand on to future generations. It is impossible to go back and historically document what textual resources were available three thousand years ago, but the historical recollection in Judges, 1&2 Samuel and 1&2 Kings points to numerous points where the law is either unknown or forgotten.

1 Kings 12: A Divided Kingdom

8 Replies

By Hans Holbein the Younger – Christian Müller; Stephan Kemperdick; Maryan Ainsworth; et al, Hans Holbein the Younger: The Basel Years, 1515–1532, Munich: Prestel, 2006, ISBN 9783791335803., Public Domain, https://commons.wikimedia.org/w/index.php?curid=5977456

1 Kings 12: 1-24 A Divided Kingdom

1 Rehoboam went to Shechem, for all Israel had come to Shechem to make him king. 2 When Jeroboam son of Nebat heard of it (for he was still in Egypt, where he had fled from King Solomon), then Jeroboam returned from Egypt. 3 And they sent and called him; and Jeroboam and all the assembly of Israel came and said to Rehoboam, 4 “Your father made our yoke heavy. Now therefore lighten the hard service of your father and his heavy yoke that he placed on us, and we will serve you.” 5 He said to them, “Go away for three days, then come again to me.” So the people went away.

6 Then King Rehoboam took counsel with the older men who had attended his father Solomon while he was still alive, saying, “How do you advise me to answer this people?” 7 They answered him, “If you will be a servant to this people today and serve them, and speak good words to them when you answer them, then they will be your servants forever.” 8 But he disregarded the advice that the older men gave him, and consulted with the young men who had grown up with him and now attended him. 9 He said to them, “What do you advise that we answer this people who have said to me, ‘Lighten the yoke that your father put on us’?” 10 The young men who had grown up with him said to him, “Thus you should say to this people who spoke to you, ‘Your father made our yoke heavy, but you must lighten it for us’; thus you should say to them, ‘My little finger is thicker than my father’s loins. 11 Now, whereas my father laid on you a heavy yoke, I will add to your yoke. My father disciplined you with whips, but I will discipline you with scorpions.'”

12 So Jeroboam and all the people came to Rehoboam the third day, as the king had said, “Come to me again the third day.” 13 The king answered the people harshly. He disregarded the advice that the older men had given him 14 and spoke to them according to the advice of the young men, “My father made your yoke heavy, but I will add to your yoke; my father disciplined you with whips, but I will discipline you with scorpions.” 15 So the king did not listen to the people, because it was a turn of affairs brought about by the LORD that he might fulfill his word, which the LORD had spoken by Ahijah the Shilonite to Jeroboam son of Nebat.

16 When all Israel saw that the king would not listen to them, the people answered the king,

“What share do we have in David? We have no inheritance in the son of Jesse. To your tents, O Israel! Look now to your own house, O David.”

So Israel went away to their tents. 17 But Rehoboam reigned over the Israelites who were living in the towns of Judah. 18 When King Rehoboam sent Adoram, who was taskmaster over the forced labor, all Israel stoned him to death. King Rehoboam then hurriedly mounted his chariot to flee to Jerusalem. 19 So Israel has been in rebellion against the house of David to this day.

20 When all Israel heard that Jeroboam had returned, they sent and called him to the assembly and made him king over all Israel. There was no one who followed the house of David, except the tribe of Judah alone.

21 When Rehoboam came to Jerusalem, he assembled all the house of Judah and the tribe of Benjamin, one hundred eighty thousand chosen troops to fight against the house of Israel, to restore the kingdom to Rehoboam son of Solomon. 22 But the word of God came to Shemaiah the man of God: 23 Say to King Rehoboam of Judah, son of Solomon, and to all the house of Judah and Benjamin, and to the rest of the people, 24 “Thus says the LORD, You shall not go up or fight against your kindred the people of Israel. Let everyone go home, for this thing is from me.” So they heeded the word of the LORD and went home again, according to the word of the LORD.

At the end of Solomon’s reign, Israel is only three generations removed from a United Israelite kingdom being a collection of loosely affiliated tribal groups and territories. Solomon’s forty year reign put the kingdom on a fast track to becoming a powerful monarchy involved in global trade and with an aggressive set of building projects. Although Solomon attempted to replace the tribal power structures with a regional set of administrators to deliver the taxes and to conscript labor for the state projects there is a growing tension between Solomon’s Jerusalem based monarchy and the population which has borne the burden of these projects through both taxation of their (primarily) agricultural production and the physical labor of construction. The prosperity of Solomon’s reign may have given the illusion of Israel being a modern unified kingdom, but as Alex Israel states, “the seam between Judah and the other tribes is prone to unravelling.” (Israel, 2013, p. 154)

Rehoboam the son of Solomon comes to Shechem, one of the most important cities of the northern tribes of Israel, to be anointed as king. We do not know whether this is, at the behest of his advisors, a strategic political and symbolic move to honor the northern tribes and attempt to provide unity or a move to assert control over these tribes but it leads to the people giving voice to their dissatisfaction with the administration of Rehoboam’s father and their desire for change. There still seems to be a chance for the kingdom to remain united if Rehoboam will make some concessions to the people who have borne the taxation and labor of Solomon’s kingdom building. Additionally, the northern tribes may be concerned about the security situation on their borders with the rise of Rezon in Damascus and the selling off of Cabul to finance Solomon’s construction and acquisition of gold and other precious resources. It is likely that the northern tribes felt that they were being asked to carry a heavy yoke on behalf of the Solomon’s monarchy without sharing in the benefits of their burden. (Cogan, 2001, pp. 351-352) Jerusalem and Judah have grown wealthy and prosperous while northern Israel has lost territory, security, and the fruit of their labor. With their taxation they ask not for representation, but for their monarch to hear their plight and to be a king for all Israel, not merely the king of Judah and Jerusalem.

During the three days intermission in the story, Rehoboam consults two distinct groups of counselors for advice. One group of counselors are his father’s men who may remember a time before Solomon’s forty-year reign or who may have seen the cost the people of the land bore. Their advice of serving the people and giving kind words to them has the potential to ease the tensions which threaten to pull the seam between Judah and the other tribes apart. But the advice of the group derogatorily in Hebrew called ‘boys’ (hayla-dim) (NIB III: 102) only inflames the tensions. Rehoboam identifies with this group saying, “What do you advise that we answer this people.” It is likely that these comrades of Rehoboam have grown up knowing the affluence of Solomon’s court and have been insulated from the burden of the people. They probably have grown up in an environment where they never knew, in Brueggemann’s words,

anything but extravagant privilege and a heavy sense of their own entitlement. They likely take their affluence as normal and have never known anything other than a standard of living supported by heavy taxation. (Brueggemann, 2000, p. 156)

These ‘boys’ counsel their king and companion to display strength in defending their way of life. Solomon may have been a strong king who demanded much of the people, but Rehoboam will be build a stronger kingdom by being more demanding. The childish advice includes a graphic illustration of the potency of the new king by saying that his member[1] is larger than his father’s thigh. Rehoboam does not reiterate this part of the advice at the gathering of the people but he accepts the counsel of those who, like him, have benefited from the policies of his father and attempts to bluster the people into submission.

There is a common misperception among leaders, particularly leaders who are trying to portray themselves in a masculine manner, that misunderstands strength as toughness or cruelty. This occurs even in modern societies like the United States where a political leaders try to show how tough they are on crime or immigration by incredibly cruel policies or who try to assert dominance over their opponents. Often these leaders are not people of distinguished careers in the military or arenas of physical competition, but they create this persona of strength which may attempt to cover their own insecurities. This scene with the attempt by Rehoboam and his counterparts to bluster and dominate the nation with a heavier yoke and scorpions seems to be an attempt to show toughness through cruelty. The ‘scorpions’ mentioned may be a lash with metal edges, but whatever the meaning of this term it is designed to invoke pain greater than a whip.

The response of the people, “What share do we have in David? We have no inheritance in the son of Jesse. To your tents, O Israel! Look now to your own house, O David.” echoes an earlier incident in the reign of King David. In the aftermath of the rebellion of David’s son Absalom as weakened David is reconsolidating power in Israel when Sheba son of Bichri utters identical words (2 Samuel 19:1). David rallies his forces and his general Joab pursues Sheba and besieges the town of Abel of Beth-maacah until the residents throw the head of Sheba to the general.[2] David, through Joab, decisively deals with this fraying of the seams between the Judah and the other tribes. Yet, here the seam will not hold as the ten pieces of the new robe of the prophet Ahijah[3] separate from the two remaining pieces. We will see that Rehoboam is no David.

Rehoboam’s inability to accurately perceive the situation and his own weakness continues to make itself clear in response to the declaration of the people. Jeroboam may have been at work sowing dissent among the people, or the disillusionment of the people may be so great that it would lead to the rupture without any encouragement by Jeroboam. Rehoboam’s decision to send Adoram who was in charge of forced labor probably intended to continue to show this strength through toughness and cruelty, but it is an inflammatory and politically insensitive response to the people which result in the outbreak of violence and causes the king to flee in his chariot to Jerusalem. The strength and toughness he desired to demonstrate only highlighted his own impotence in the face of the rising rebellion.

In a final attempt to demonstrate strength Rehoboam rallies the forces of Judah and Benjamin. Apparently the Benjaminites remained while the other tribes departed, but the stated 180,000 men rallied to hold the kingdom together by force may be able to strike before the northern tribes and Jeroboam can organize. Yet, Shemaiah the man of God is able to communicate to the king where the other older voices have not been able. In contrast to King David his grandson Rehoboam will not reunite the nation through military action and he has no Joab to demonstrate his strength. But like his grandfather, Rehoboam will be sensitive to hearing the word of God and in this case acts accordingly.[4] The seam that brought the tribes of Israel together has unraveled and throughout the remaining history of the kings we will follow a progression of kings of Israel (the northern tribes) and the kings of Judah. There kingdom is rent asunder and there is no king or prophet who will be able to reunite the tribes.

1 Kings 12: 25-33 The Worship Places at Bethel and Dan

25 Then Jeroboam built Shechem in the hill country of Ephraim, and resided there; he went out from there and built Penuel. 26 Then Jeroboam said to himself, “Now the kingdom may well revert to the house of David. 27 If this people continues to go up to offer sacrifices in the house of the LORD at Jerusalem, the heart of this people will turn again to their master, King Rehoboam of Judah; they will kill me and return to King Rehoboam of Judah.” 28 So the king took counsel, and made two calves of gold. He said to the people, “You have gone up to Jerusalem long enough. Here are your gods, O Israel, who brought you up out of the land of Egypt.” 29 He set one in Bethel, and the other he put in Dan. 30 And this thing became a sin, for the people went to worship before the one at Bethel and before the other as far as Dan. 31 He also made houses on high places, and appointed priests from among all the people, who were not Levites. 32 Jeroboam appointed a festival on the fifteenth day of the eighth month like the festival that was in Judah, and he offered sacrifices on the altar; so he did in Bethel, sacrificing to the calves that he had made. And he placed in Bethel the priests of the high places that he had made. 33 He went up to the altar that he had made in Bethel on the fifteenth day in the eighth month, in the month that he alone had devised; he appointed a festival for the people of Israel, and he went up to the altar to offer incense.

Much of Solomon’s reign concentrated the worship of the LORD and the political power, military might, and the wealth of Israel in Jerusalem. Now as Jeroboam and the new kingdom of Israel finds itself adrift from this center of worship, power and wealth he begins to reestablish the nation around new centers and a new identity. Jeroboam’s position is tenuous as long as the central symbols of the people remain outside of the borders of this new territory. His reorganization of political life, religious life, and even the calendar will be judged harshly by the writer of 1 Kings who views these reforms through the perspective of Jerusalem and the temple. In the perspective of 1 Kings these are the ‘sins of Jeroboam’ that will become the reference for the negative evaluation of future kings of Israel.[5]

Jeroboam establishes two places of political and military power: Shechem and Peneul. Shechem is the site where the people rebelled against Rehoboam but it is also the site where Abimelech is the first in Israel to claim the title of king (Judges 9).[6] Yet, Shechem is probably chosen as a site due to its role in the stories of Abram and Jacob. Shechem is where God promises Abraham that his offspring will inherit the land (Genesis 12: 6-7), it is the unfortunate location of the rape of Dinah, the daughter of Jacob and her brothers’ revenge and where the family of Jacob leaves their foreign gods behind (Genesis 34) and where Joseph is sold into slavery by his brothers (Genesis 37: 12-36). Penuel also has a connection with the story of Abimelech’s father Gibeon (Judges 8)[7] but it is probably rebuilt for its connection to the story of Jacob. Penuel (or Peniel)[8] is the site where Jacob wrestles with the mysterious stranger and is renamed Israel (Genesis 32: 22-32). Establishing Israel’s new centers of political life around these two cities with associations with Abraham, Jacob, and Joseph gives a new geological and narrative root for this new nation of Israel to orient itself around.

Solomon’s centralization of the worship of the LORD around the temple in Jerusalem also presents a challenge for Jeroboam. He responds to this challenge by centering worship around two existing worship sites with new images. The narrator of 1 Kings wants us to hear in this story an echo of the story of the golden calf in Exodus 32 and places in Jeroboam’s mouth the same words that Aaron utters in that story, “These are your gods, O Israel, who brought you up out of the land of Egypt.” (Exodus 32:4) The two shrines at Bethel and in Dan become the locations of these new golden calves and for Israel replace the temple in Jerusalem. It is possible that the calves are not to be a replacement for the LORD, just a physical representation of the LORD (or like the bulls under the bronze sea in the temple designs ornamentation of the worship space). Yet, the author of 1 Kings views this innovation through the lens of the Exodus account of the golden calf and view Jeroboam’s reforms as evidence of his unfaithfulness to the LORD the God of Israel.

Additionally, the priests that Jeroboam appoints are not exclusively Levites. The text does not specifically state that no Levites were priests, but there were those from among the general public who became priests. In Exodus 32 the Levites were those who were most resistant to Aaron’s introduction of the golden calf and it is possible that there were Levites who resisted this, but there were Levites in the book of Judges who gladly used ephods and other icons as a part of the worship at shrines like the one in Dan.[9] Even the king functions as a priest, although Solomon also acted in this way in the dedication of the temple, but there is a complete reorganization of the religious life of the people around new shrines with new images and new priests. Finally there is a new calendar to orient the life of the people completely breaking with the ways of Judah.

In Canaan the bull is often associated with the deities of Baal and El[10] (Cogan, 2001, p. 358). 1 Kings tells us the narrative of Jeroboam from the perspective of Torah observance as shaped by the theology of Deuteronomy and Exodus. In light of that theological perspective the innovations of Jeroboam (like the innovations of Aaron) are judged negatively and harshly. The practices that Jeroboam adopts may have deeper roots in the worship history of the northern Israelite tribes that we will never know because their records have been lost to time. What we do have is the evaluation of those practices in the light of the perspective of 1 Kings which view this action as the ‘sin of Jeroboam’ that leads Israel astray.

[1] Can be translated finger but probably refers to his penis.

[2] This story in 2 Samuel 20 is a fascinating but twisted story of the power of David as exercised by Joab which is too complex to do more than point to as a parallel here.

[3] See previous chapter.

[4] In 2 Chronicles 12 Shemiah also confronts Rehoboam when King Shishak of Egypt attacks causing the king and his officers to humble themselves causing God to grant them deliverance. 1 Kings 14: 25-28 will mention the invasion of King Shishak but does not contain Shemiah’s role.

[5] Going forward I will follow 1 Kings’ practice of referring to the northern kingdom as Israel and the southern kingdom as Judah. The spilt is unfamiliar for many readers of scripture and the referral to the united monarchy as Israel along with the northern kingdom post Solomon can cause confusion, but no more than using other common references like Ephraim or even the northern kingdom.

[6] Abimelech never reigned over all Israel, he was a regional strongman whose short, violent domination of the area is the opposite of what judges were supposed to be.

[7] Gideon appeals to Penuel for food to support his pursuit of the kings of Midian but is rebuffed and later tears down their tower.

[8] Genesis uses both spellings in the story of Jacob.

[9] Judges 17-18

[10] El is a general term for god which is often a part of the names used to talk about the LORD the God of Israel, but may also refer to gods of other nations.

1 Kings 11 The Foolish End of Solomon

9 Replies

Willem de Poorter, ‘De afgoderij van konig Solomo’-Solomon’s decent into idolatry (between 1630 and 1648)

1 Kings 11: 1-13 The Foolishness of Solomon

1 King Solomon loved many foreign women along with the daughter of Pharaoh: Moabite, Ammonite, Edomite, Sidonian, and Hittite women, 2 from the nations concerning which the LORD had said to the Israelites, “You shall not enter into marriage with them, neither shall they with you; for they will surely incline your heart to follow their gods”; Solomon clung to these in love. 3 Among his wives were seven hundred princesses and three hundred concubines; and his wives turned away his heart. 4 For when Solomon was old, his wives turned away his heart after other gods; and his heart was not true to the LORD his God, as was the heart of his father David. 5 For Solomon followed Astarte the goddess of the Sidonians, and Milcom the abomination of the Ammonites.

6 So Solomon did what was evil in the sight of the LORD, and did not completely follow the LORD, as his father David had done. 7 Then Solomon built a high place for Chemosh the abomination of Moab, and for Molech the abomination of the Ammonites, on the mountain east of Jerusalem. 8 He did the same for all his foreign wives, who offered incense and sacrificed to their gods. 9 Then the LORD was angry with Solomon, because his heart had turned away from the LORD, the God of Israel, who had appeared to him twice, 10 and had commanded him concerning this matter, that he should not follow other gods; but he did not observe what the LORD commanded.

11 Therefore the LORD said to Solomon, “Since this has been your mind and you have not kept my covenant and my statutes that I have commanded you, I will surely tear the kingdom from you and give it to your servant. 12 Yet for the sake of your father David I will not do it in your lifetime; I will tear it out of the hand of your son. 13 I will not, however, tear away the entire kingdom; I will give one tribe to your son, for the sake of my servant David and for the sake of Jerusalem, which I have chosen.”

In many divorces there may be a critical crisis where rupture in the relationship becomes readily apparent to both partners, but normally there has been a slow degradation of the relationship before this critical crisis. Many casual readers of First Kings’ report of Solomon’s reign will realize the critical crisis in the relationship between Solomon and God here as Solomon begins to turn away from the ways of his father and follow other gods. Yet, as I’ve tried to illustrate, Solomon’s focus on gold, military might, political alliances, and luxury items have already shown a drift away from the covenantal ways of the law towards the practices of King Hiram of Tyre, Pharaoh of Egypt, and the other kings of the surrounding region. Solomon has become a king deeply enmeshed in trade, building a capital city like that of Egypt, and he is the opposite of the model king lifted up in Deuteronomy 17: 14-20. At the ending of the previous chapter he had acquired large numbers of horses and chariots from Egypt and massive quantities of gold and silver (to the point silver was no longer valued) and now he also has a thousand wives and concubines.

First Kings is considered by our Jewish ancestors as a prophetic book and it shares with Joshua, Judges, First and Second Samuel, and Second Kings a theological perspective which resonates strongly with the book of Deuteronomy. This covenantal understanding of the relationship between Israel’s king, Israel’s temple, the people of Israel, and the God of Israel is a central theme of the Hebrew Scriptures, yet it also is neglected by the leaders of the people of Israel. As Walter Brueggemann can insightfully state:

The editorial practice of the book of Kings is to provide a theological assessment of each king by the criterion of Torah-obedience, a criterion in which kings characteristically are not at all interested. The kings are evaluated by norms that they themselves would consider irrelevant. (Brueggemann, 2000, p. 141)

Solomon’s self-evaluation would probably be oriented around his piety in constructing the temple, his success in international trading relations, his acquisition of wealth, his construction of Jerusalem and other walled cities, and his transition of the people from a disunified tribal society to a unified monarchy which for a brief moment occupies a place on the world stage. Solomon’s evaluation by other leaders like King Hiram of Tyre, the Queen of Sheba, and Pharoah of Egypt is that he is a wise son of David who administers his kingdom in a way they find praiseworthy. Yet, the LORD’s power has been notably absent from the narrative of Solomon. God has granted wisdom, wealth, and freedom from enemies but then the narrative shifts to Solomon’s achievements occasionally interrupted by divine warnings. Solomon’s story up to this point has been one of self-reliance and achievement but the connection to the commands, statutes, and ordinances of God has been lost. Solomon has exchanged God’s wisdom for the wisdom of the other nations. Solomon’s values had already shifted by this point in the narrative, his allowance or adoption of the worship of the gods of his wives is merely the critical crisis.

Solomon’s wives are almost certainly an extension of his vast network of diplomatic and trading networks he embarks upon. Marriages in the ancient world were primarily economic relationships rather than relationships of love or lust. This does not mean that Solomon is not emotionally attached to some or all of his wives and concubines, but they were brought into his household as a way of strengthening relationships between neighboring kingdoms in addition to regional leaders in Israel. Even if the foreign women among his wives and concubines formally accepted the worship of the LORD, the God of Israel, they never adopted a Torah based value system. (Israel, 2013, p. 127) and they may have encouraged Solomon’s own drift from that value system. Early in First Kings we heard that “Solomon loved the LORD” (3:3) but now that love is in tension with Solomon’s love of many foreign women.

The law as stated in Deuteronomy is highly aware of the competing value systems that it will encounter among the surrounding people in the promised land. The people were not to make covenants with them, to intermarry with them,[1]and they were to be excluded from the assembly of the faithful. (Deuteronomy 7: 2-4, 23: 2-7) Not only were they not to worship these other deities, they were also not to blend the practices of gods like Astarte, Chemosh, and Molech with the practices of the LORD. For example there are instances where the worship of the LORD in the book of Judges is indistinguishable from the worship of the Canaanite gods. Now Solomon allows the establishment of places of worship in close proximity to the temple itself, including on the Mount of Olives[2] directly opposite the temple mount.

Solomon’s heart has turned away from the LORD. The NRSV indicates that Solomon’s mind has moved but the Hebrew indicates that this is Solomon’s will.[3] Solomon who was granted wisdom has now directed his will and heart towards things that the LORD views as foolish. It may be wise in the view of the world, but in God’s eyes and in light of the covenant it is foolishness that breaks the relationship between God and Solomon and leads to a rupture in the kingdom. Yet the LORD does not act immediately. God has repeatedly warned Solomon and I believe still desires Solomon’s return and grants time and space for repentance. There is also a promise that God made to David in 2 Samuel 7:15 where the LORD promises not to take his love away like he did with Saul. Even at this critical crisis which brings a rupture to the relationship between God and the king, the LORD continues to extend grace in the midst of judgment for the sake of David and Jerusalem. God continues to honor the temple, the hope of what a Davidic king could be and to leave open a future where return to God’s ways could bring a reunited relationship. The LORD continues to seek the misplaced love of Solomon.

1 Kings 11: 14-40 Conflict in the Peaceful Reign

14 Then the LORD raised up an adversary against Solomon, Hadad the Edomite; he was of the royal house in Edom. 15 For when David was in Edom, and Joab the commander of the army went up to bury the dead, he killed every male in Edom 16 (for Joab and all Israel remained there six months, until he had eliminated every male in Edom); 17 but Hadad fled to Egypt with some Edomites who were servants of his father. He was a young boy at that time. 18 They set out from Midian and came to Paran; they took people with them from Paran and came to Egypt, to Pharaoh king of Egypt, who gave him a house, assigned him an allowance of food, and gave him land. 19 Hadad found great favor in the sight of Pharaoh, so that he gave him his sister-in-law for a wife, the sister of Queen Tahpenes. 20 The sister of Tahpenes gave birth by him to his son Genubath, whom Tahpenes weaned in Pharaoh’s house; Genubath was in Pharaoh’s house among the children of Pharaoh. 21 When Hadad heard in Egypt that David slept with his ancestors and that Joab the commander of the army was dead, Hadad said to Pharaoh, “Let me depart, that I may go to my own country.” 22 But Pharaoh said to him, “What do you lack with me that you now seek to go to your own country?” And he said, “No, do let me go.”

23 God raised up another adversary against Solomon, Rezon son of Eliada, who had fled from his master, King Hadadezer of Zobah. 24 He gathered followers around him and became leader of a marauding band, after the slaughter by David; they went to Damascus, settled there, and made him king in Damascus. 25 He was an adversary of Israel all the days of Solomon, making trouble as Hadad did; he despised Israel and reigned over Aram.

26 Jeroboam son of Nebat, an Ephraimite of Zeredah, a servant of Solomon, whose mother’s name was Zeruah, a widow, rebelled against the king. 27 The following was the reason he rebelled against the king. Solomon built the Millo, and closed up the gap in the wall of the city of his father David. 28 The man Jeroboam was very able, and when Solomon saw that the young man was industrious he gave him charge over all the forced labor of the house of Joseph. 29 About that time, when Jeroboam was leaving Jerusalem, the prophet Ahijah the Shilonite found him on the road. Ahijah had clothed himself with a new garment. The two of them were alone in the open country 30 when Ahijah laid hold of the new garment he was wearing and tore it into twelve pieces. 31 He then said to Jeroboam: Take for yourself ten pieces; for thus says the LORD, the God of Israel, “See, I am about to tear the kingdom from the hand of Solomon, and will give you ten tribes. 32 One tribe will remain his, for the sake of my servant David and for the sake of Jerusalem, the city that I have chosen out of all the tribes of Israel. 33 This is because he has forsaken me, worshiped Astarte the goddess of the Sidonians, Chemosh the god of Moab, and Milcom the god of the Ammonites, and has not walked in my ways, doing what is right in my sight and keeping my statutes and my ordinances, as his father David did. 34 Nevertheless I will not take the whole kingdom away from him but will make him ruler all the days of his life, for the sake of my servant David whom I chose and who did keep my commandments and my statutes; 35 but I will take the kingdom away from his son and give it to you — that is, the ten tribes. 36 Yet to his son I will give one tribe, so that my servant David may always have a lamp before me in Jerusalem, the city where I have chosen to put my name. 37 I will take you, and you shall reign over all that your soul desires; you shall be king over Israel. 38 If you will listen to all that I command you, walk in my ways, and do what is right in my sight by keeping my statutes and my commandments, as David my servant did, I will be with you, and will build you an enduring house, as I built for David, and I will give Israel to you. 39 For this reason I will punish the descendants of David, but not forever.” 40 Solomon sought therefore to kill Jeroboam; but Jeroboam promptly fled to Egypt, to King Shishak of Egypt, and remained in Egypt until the death of Solomon.

Solomon’s name comes from the Hebrew word shalom which is often translated ‘peace’ and until this point in the narrative his reign has been mainly peaceful. There may have been bloody proceedings at the beginning, but for most of Solomon’s forty year reign the nation has enjoyed peace and prosperity. Now in light of Solomon’s foolishness the LORD begins to act by introducing adversaries which bring conflict to the edges and eventually to the heart of the kingdom of Solomon.  The first adversary[4] is Hadad the Edomite. Hadad’s antagonism towards Solomon originates in the actions of his father David’s military commander, Joab. Solomon has Joab killed in the temple at the beginning of his reign but his murderous actions against the Edomites (2 Samuel 8: 13-14) on behalf of David leave an enemy for Solomon. In the narrative of First Kings Hadad typologically becomes like Moses (escapes a purge of a murderous king, raised in Pharoah’s household) and in combination with the previous narrative where we hear of Solomon’s forced labor, building of storage cities and the depiction of his son Rehoboam “whipping” the nation in the next chapter we see Solomon typologically as a Pharaoh like tyrant. (Israel, 2013, pp. 136-137) Hadad’s words to Pharaoh are also similar to Moses’ words to ‘let my people go’ but now it is Hadad asking Pharoah permission to ‘let me go”  on behalf of my people. This was may have been awkward for Pharaoh who has allied himself with Solomon now having to restrain an opponent within his own household who wants to oppose Solomon’s reign. The ‘sins’ of his father David and his servants are now falling on Solomon’s head just like his own ‘sins’ will fall on the head of his son.

The second adversary is Rezon whose rise to power as a strongman leading a marauding band is also facilitated by David’s military actions against the Arameans (2 Samuel 8:3-7, 10:1-19). David’s expansion of his territory and defeat of King Hadadezer enabled this former servant to rise up and become the leader of a marauding band much like David had been when Saul still reigned. The emergence of Rezon may illustrate that Solomon is beginning to lose a grip on the territory that his father claimed by conflict. Solomon has already sold a part of his inheritance to Hiram King of Tyre (1 Kings 9: 10-14) and these two external adversaries may be the beginning of troubles on the edge of Solomon’s kingdom.

Yet, the most significant threat is internal and, as indicated in God’s words to Solomon in verse eleven and here, it comes from a servant of Solomon. Just as David was once a servant of Saul and was God’s hand chosen replacement, now Jeroboam the servant of Solomon is God’s chose one to lead Israel. Jeroboam we are told is the son of a widow named Zeruah, which probably indicates an upbringing that was less secure than many of his fellow Israelites. Widows are one of the vulnerable groups, with orphans and resident aliens, that the law lifts up for protection, but the highlighting of these groups probably indicates that they were often taken advantage of. The naming of Jeroboam as a widow’s son may also be a way of discrediting him in the eyes of the Judean line of kings, but he rises to be viewed as a mighty one.[5] He is placed over the forced labor (corvee) of the houses of Joseph (the tribes of Ephraim and Manasseh) or the administrative replacement for the tribes that Solomon designated (1 Kings 4: 7-19). This is in contrast to 1 Kings 9:15-22 which attempts to state that the forced labor comes only from captured nations. Jeroboam’s upbringing may make him sensitive to the burdens that Solomon’s reign is placing upon the common people of his region of Israel, something Solomon may have been blinded to by his increasing separation from the people and his acquisition of wealth. The critical moment comes when a word of God comes through the prophetic voice of Ahijah from the northern shrine at Shiloh. It is possible that at this point the priests at Shiloh are more focused on Torah than the priests at the temple in Jerusalem, but the prophet comes from the same holy place that Solomon once received his visitation from God where God granted him wisdom (1 Kings 3). There are similarities between this scene and the scene in 1 Samuel 15: 27-29 where the tearing of Saul’s robe indicates that the kingdom will be torn away from Saul. Two foreigners may have ripped at the edges of the kingdom, but like the newly torn robe of Ahijah, now Jeroboam will be the cause of the internal rupture where ten tribes separate from the line of David and the city of Jerusalem. These three adversaries become the forces that begin to tear at the seams of Solomon’s kingdom which will be ripped apart after his death. Jeroboam, like Hadad, flees to Egypt while Shishak is Pharaoh. The harboring of enemies of Israel by Pharaoh also foreshadows the breakdown of relations between Egypt and Israel that will end in King Shishak of Egypt attacking Jerusalem when Rehoboam is king and taking away many of the golden things that Solomon acquired during his reign.

1 Kings 11: 41-43 The Death of Solomon

41 Now the rest of the acts of Solomon, all that he did as well as his wisdom, are they not written in the Book of the Acts of Solomon? 42 The time that Solomon reigned in Jerusalem over all Israel was forty years. 43 Solomon slept with his ancestors and was buried in the city of his father David; and his son Rehoboam succeeded him.

As mentioned at the beginning of the chapter First Kings is a narration of the story of Solomon and later kings from a perspective they may have considered irrelevant. It is a theological evaluation of each ruler in terms of their fidelity to the LORD the God of Israel and the covenant as outlined in the commandments, statutes and precepts of God. Solomon may have been a success in every measure to the nations around him, but in the view of First Kings he is ultimately a failed king. His divinely granted wisdom slowly turned into foolishness as it adopted the practices of kings like King Hiram of Tyre, the Queen of Sheba, and the Pharaoh of Egypt and in the critical crisis where Solomon’s love for the LORD is challenged by his love for his many foreign wives which leads him to allow idolatry to take hold in Israel. Solomon is warned numerous times in the text and I do believe that God continued to yearn for his repentance and the renewal of his fidelity, but even in the absence of that he continues to provide some grace in the midst of judgment. At his death the eyes of the people and of God shift to his son Rehoboam to see if he will be a worthy leader. There still is a chance for repentance and reconciliation between Rehoboam and God as well as Rehoboam and the people. There will be wise voices calling for Rehoboam to listen, but the ‘sins’ of his father as well as his own adoption of his father’s foolishness will lead to the rupture in the kingdom.

[1] This is not primarily about sexual relations but instead a fear that mixing with the daughters and sons of these nations will lead to the adoption of their practices and idolatry. (Cogan, 2001, p. 326)

[2] This is the mountain referred to when the text mentions the mountain east of Jerusalem.

[3] Hebrew ‘im. The heart is the organ of will in Hebrew thought not the mind. (Cogan, 2001, p. 328) Hence the use of the word heart in verse nine paired with the Hebrew word for will in verse eleven.

[4] The word behind adversary is the Hebrew word satan, where the name Satan comes from. There is no understanding in 1 Kings of Satan being a personified force against the LORD of Israel, instead that is the other gods of the nations. Satan appears as a personified being for the first time in the book of Job.

[5] The Hebrew gibbor hayil which occurs frequently in the book of Judges is often translated as a ‘mighty warrior’ but can also indicated a person of means (like Boaz in Ruth). The NRSV’s translation as industrious places a western valuation of work upon the concept of one who has either economic, military or physical strength.

1 Kings 10 The Queen of Sheba and the Golden King

2 Replies

Edward Poynter, The Visit of the Queen of Shebe to King Solomon (1890)

1 Kings 10: 1-10 The Queen of Sheba and Solomon

1 When the queen of Sheba heard of the fame of Solomon (fame due to the name of the LORD), she came to test him with hard questions. 2 She came to Jerusalem with a very great retinue, with camels bearing spices, and very much gold, and precious stones; and when she came to Solomon, she told him all that was on her mind. 3 Solomon answered all her questions; there was nothing hidden from the king that he could not explain to her. 4 When the queen of Sheba had observed all the wisdom of Solomon, the house that he had built, 5 the food of his table, the seating of his officials, and the attendance of his servants, their clothing, his valets, and his burnt offerings that he offered at the house of the LORD, there was no more spirit in her.

6 So she said to the king, “The report was true that I heard in my own land of your accomplishments and of your wisdom, 7 but I did not believe the reports until I came and my own eyes had seen it. Not even half had been told me; your wisdom and prosperity far surpass the report that I had heard. 8 Happy are your wives! Happy are these your servants, who continually attend you and hear your wisdom!

 9 Blessed be the LORD your God, who has delighted in you and set you on the throne of Israel! Because the LORD loved Israel forever, he has made you king to execute justice and righteousness.” 10 Then she gave the king one hundred twenty talents of gold, a great quantity of spices, and precious stones; never again did spices come in such quantity as that which the queen of Sheba gave to King Solomon.

There has been a long running dialogue among scholars about the location of Sheba. One common thought was Ethiopia and there is a long existent tradition in the church of Ethiopia which traces their royal line back to a liaison between the queen of Sheba and Solomon. Others looked to the Northern Arabian deserts and others to the southwestern part of the Arabian Peninsula (modern day Yemen). Late biblical texts regularly associate Sheba with gold, spices, and other luxury trading items.[1] Perhaps Sheba was an ancient and wealthy kingdom, like Tyre, that was based around walled cities and palaces but for the purpose of our narrative it could also be a people who lived off trade. A traveling queen who brings with her numerous camels and a large retinue (typically an armed force)[2] does not indicate the type of medieval kingdoms with palaces and walled cities many often imagine. At this time there are many groups that live a nomadic existence of traveling both for trade and with flocks of animals and if Sheba is in one of the proposed desert locations they would need places to stop, but much of their existence would be in motion.

This worldly traveled queen comes to Solomon and observes this newly constructed capital of Israel and hears the wisdom of Solomon and is left breathless[3]. Solomon has been aggressively engaged in building projects and trading and has acquired significant displays of wealth. He has also welcomed the entourage of Sheba to enjoy his hospitality as he answers the questions of the queen. Perhaps she views Solomon as a worthy and wise partner to trade ideas with, but she certainly views Solomon as a trading partner worthy of cultivation. Yet her vision of Solomon’s reign is probably centered around the palace complex and the city that Solomon has worked to build. Yet, with the prosperity that Solomon has surrounded himself with he seems to this worldly queen to be blessed.[4]

Something has changed in Solomon’s reign. Early in his reign a conflict between two prostitutes was brought before him but now he spends his time with royalty and trading partners. Solomon continues to acquire gold, precious stones and spices but these precious items are likely traded on the agricultural produce of the land. While I am not opposed to luxury nor do I expect kings to live like peasants, the continual focus on gold and precious items in these chapters about Solomon likely indicate a focus on gathering together and displaying the wealth that has been accumulated. Throughout the past seven chapters there has been very little focus on the condition of the people of Israel and whether they are sharing in this prosperity with their golden king.

1 Kings 10: 11-29 The Golden King

11 Moreover, the fleet of Hiram, which carried gold from Ophir, brought from Ophir a great quantity of almug wood and precious stones. 12 From the almug wood the king made supports for the house of the LORD, and for the king’s house, lyres also and harps for the singers; no such almug wood has come or been seen to this day.

13 Meanwhile King Solomon gave to the queen of Sheba every desire that she expressed, as well as what he gave her out of Solomon’s royal bounty. Then she returned to her own land, with her servants.

14 The weight of gold that came to Solomon in one year was six hundred sixty-six talents of gold, 15 besides that which came from the traders and from the business of the merchants, and from all the kings of Arabia and the governors of the land. 16 King Solomon made two hundred large shields of beaten gold; six hundred shekels of gold went into each large shield. 17 He made three hundred shields of beaten gold; three minas of gold went into each shield; and the king put them in the House of the Forest of Lebanon. 18 The king also made a great ivory throne, and overlaid it with the finest gold. 19 The throne had six steps. The top of the throne was rounded in the back, and on each side of the seat were arm rests and two lions standing beside the arm rests, 20 while twelve lions were standing, one on each end of a step on the six steps. Nothing like it was ever made in any kingdom. 21 All King Solomon’s drinking vessels were of gold, and all the vessels of the House of the Forest of Lebanon were of pure gold; none were of silver — it was not considered as anything in the days of Solomon. 22 For the king had a fleet of ships of Tarshish at sea with the fleet of Hiram. Once every three years the fleet of ships of Tarshish used to come bringing gold, silver, ivory, apes, and peacocks.

23 Thus King Solomon excelled all the kings of the earth in riches and in wisdom. 24 The whole earth sought the presence of Solomon to hear his wisdom, which God had put into his mind.25 Every one of them brought a present, objects of silver and gold, garments, weaponry, spices, horses, and mules, so much year by year.

26 Solomon gathered together chariots and horses; he had fourteen hundred chariots and twelve thousand horses, which he stationed in the chariot cities and with the king in Jerusalem. 27 The king made silver as common in Jerusalem as stones, and he made cedars as numerous as the sycamores of the Shephelah. 28 Solomon’s import of horses was from Egypt and Kue, and the king’s traders received them from Kue at a price. 29 A chariot could be imported from Egypt for six hundred shekels of silver, and a horse for one hundred fifty; so through the king’s traders they were exported to all the kings of the Hittites and the kings of Aram.

Solomon has become a trading partner with Sheba, Tyre, and Egypt. The accumulation of six hundred sixty-six talents (over 25 tons) of gold in a single year is an incredible amount to comprehend. It is possible that the text wants us to understand this as an annual income of gold, but it also may represent one year at the height of the gold trade for Solomon. The number 666 here has no connection with the use of the number in Revelation, but there are many ways where Solomon’s reign begins to look like the portrayal of Babylon in that book from centuries later. As Walter Brueggeman can state, “the impression is given that all roads and all gold leads to Jerusalem.” (Brueggemann, 2000, p. 134)

Solomon’s wisdom, as represented by 1 Kings, has been primarily applied to trading and construction of luxurious buildings. Solomon’s great ivory throne may be lifted up by the text as unique, but it displays the type of ostentatious use of resources expected by kings of the surrounding kingdoms. Everything is gold, even silver is considered of little value. Golden shields which only serve the purpose of display (both the full-length shields and the bucklers) rather than being practical for defense are much like the apes and peacocks (or baboons)[5] which are brought into the royal menagerie. Everything Solomon touches seems to turn to gold like the legend of King Midas. Yet, the golden king seems to be emulating Pharaoh, Hiram of Tyre, and the Queen of Sheba more than his father King David.

Solomon has also become an arms trader. Solomon’s downfall is narrated in the following chapter and the listing of Solomon’s acquisition and trading of horses and chariots from Egypt and Kue as well as his amassing of vast quantities of gold and other precious resources and the taking of many wives in the following chapter is the opposite of the ideal king imagined in Deuteronomy 17: 16-17. The forty year reign of Solomon is a time where much seems to be gained in Jerusalem, but one also has to wonder if there was also something lost. The wisdom of Solomon seems to have left the law of God behind in pursuit of the wealth of the world. As we prepare to enter the final chapter of 1 Kings which covers King Solomon’s reign we may wonder if this golden king has gained the wealth of the whole world but lost his soul[6] and the soul of the nation he is chosen to reign over.

[1] Isaiah 60: 6, Jeremiah 6:20, Ezekiel 27:22

[2] The Hebrew hayil behind entourage typically refers to a military force. (Cogan, 2001, p. 311)

[3] The Hebrew ruach means both spirit and breath and so having no more spirit can also mean being breathless.

[4] The Hebrew ‘asre can be translated ‘blessed’ or ‘happy’ and is very common in the book of Psalms and throughout wisdom literature.

[5] Translators have struggled with the Hebrew tukki for years. It may be a word from Tamil (tokai) indicating trade with India (hence peacocks) but others have suggested baboons from African trade. Translation of rarely used words is often very challenging.

[6] The idea of soul (nephesh) in Hebrew is not an immortal portion of being separate from the earthly body, it is closer to the essence of life itself. Soul and life are often interchangeable in Hebrew thought.

1 Kings 9 Solomon’s Second Vision and Continued Reign

4 Replies

Isaak Asknaziy, Vanita vanitatum et omnia vanitas (19th Century)

1 Kings 9: 1-9 Solomon’s Second Vision of the LORD

1 When Solomon had finished building the house of the LORD and the king’s house and all that Solomon desired to build, 2 the LORD appeared to Solomon a second time, as he had appeared to him at Gibeon. 3 The LORD said to him, “I have heard your prayer and your plea, which you made before me; I have consecrated this house that you have built, and put my name there forever; my eyes and my heart will be there for all time. 4 As for you, if you will walk before me, as David your father walked, with integrity of heart and uprightness, doing according to all that I have commanded you, and keeping my statutes and my ordinances, 5 then I will establish your royal throne over Israel forever, as I promised your father David, saying, ‘There shall not fail you a successor on the throne of Israel.’

6 “If you turn aside from following me, you or your children, and do not keep my commandments and my statutes that I have set before you, but go and serve other gods and worship them, 7 then I will cut Israel off from the land that I have given them; and the house that I have consecrated for my name I will cast out of my sight; and Israel will become a proverb and a taunt among all peoples. 8 This house will become a heap of ruins; everyone passing by it will be astonished, and will hiss; and they will say, ‘Why has the LORD done such a thing to this land and to this house?’ 9 Then they will say, ‘Because they have forsaken the LORD their God, who brought their ancestors out of the land of Egypt, and embraced other gods, worshiping them and serving them; therefore the LORD has brought this disaster upon them.'”

This second appearance of the LORD to Solomon echoes the covenantal themes that have recurred throughout the initial eight chapters of 1 Kings. Although the consequences for turning aside from keeping the commandments and statutes of the LORD is spoken in more ominous tones directly from the mouth of God, we’ve seen the necessity of obedience in David’s words to Solomon (2:2-4), in the LORD’s first appearance to Solomon (3:14), the word of the LORD during the construction of the temple (6: 11-13), and from Solomon’s own mouth in the extended prayer of dedication (8:22-53). The dedication of the temple and the sacrifices offered there are not enough, nor are they primary to the LORD. The timing of this divine visitation and its charge and warnings should alert us to the danger that Solomon faces as his material prosperity continues. Knowing the failures of the end of Solomon’s reign this warning at the apex of his success may help the attentive reader begin to see that Solomon, “did not fail overnight; darker strands and shadows are revealed, indicating the deep flaws that threatened the impressive national enterprise.” (Israel, 2013, p. 113)

The LORD’s response to Solomon indicates that God is listening to the prayers offered at the temple and that God continues to fix God’s vision and God’s will upon this place where the people can come to offer their petitions and their sacrifices. Yet, it is not Solomon who has consecrated the temple but the LORD. The covenant is once again restated and Solomon who earlier asked for wisdom is again offered the path of wisdom. In stark language the cost of disobedience is spelled out and the presence of the temple is not a guarantee of God’s protection if the people and their king do not practice obedience. The city, the temple and the nation of Israel are all contingent on the provision of the LORD and if they turn away they will be an example that others will ‘hiss’ at to avoid sharing their curse as they pass by.[1] Solomon is asked to navigate the uneasy tension between his consolidation of power and wealth in his ‘royal growth economy’ (Brueggemann, 2000, p. 128) and the principles of the Law of God.

1 Kings 9: 10-14 Entanglement with the Ways of Tyre and Egypt

0 At the end of twenty years, in which Solomon had built the two houses, the house of the LORD and the king’s house, 11 King Hiram of Tyre having supplied Solomon with cedar and cypress timber and gold, as much as he desired, King Solomon gave to Hiram twenty cities in the land of Galilee. 12 But when Hiram came from Tyre to see the cities that Solomon had given him, they did not please him. 13 Therefore he said, “What kind of cities are these that you have given me, my brother?” So they are called the land of Cabul to this day. 14 But Hiram had sent to the king one hundred twenty talents of gold.

15 This is the account of the forced labor that King Solomon conscripted to build the house of the LORD and his own house, the Millo and the wall of Jerusalem, Hazor, Megiddo, Gezer 16 (Pharaoh king of Egypt had gone up and captured Gezer and burned it down, had killed the Canaanites who lived in the city, and had given it as dowry to his daughter, Solomon’s wife; 17 so Solomon rebuilt Gezer), Lower Beth-horon, 18 Baalath, Tamar in the wilderness, within the land, 19 as well as all of Solomon’s storage cities, the cities for his chariots, the cities for his cavalry, and whatever Solomon desired to build, in Jerusalem, in Lebanon, and in all the land of his dominion. 20 All the people who were left of the Amorites, the Hittites, the Perizzites, the Hivites, and the Jebusites, who were not of the people of Israel — 21 their descendants who were still left in the land, whom the Israelites were unable to destroy completely — these Solomon conscripted for slave labor, and so they are to this day. 22 But of the Israelites Solomon made no slaves; they were the soldiers, they were his officials, his commanders, his captains, and the commanders of his chariotry and cavalry.

23 These were the chief officers who were over Solomon’s work: five hundred fifty, who had charge of the people who carried on the work.

24 But Pharaoh’s daughter went up from the city of David to her own house that Solomon had built for her; then he built the Millo.

25 Three times a year Solomon used to offer up burnt offerings and sacrifices of well-being on the altar that he built for the LORD, offering incense before the LORD. So he completed the house.

26 King Solomon built a fleet of ships at Ezion-geber, which is near Eloth on the shore of the Red Sea,1 in the land of Edom. 27 Hiram sent his servants with the fleet, sailors who were familiar with the sea, together with the servants of Solomon. 28 They went to Ophir, and imported from there four hundred twenty talents of gold, which they delivered to King Solomon.

Many readers of 1 Kings will see chapters nine and ten as a testament to Solomon’s wise management of the kingdom of Israel, but on closer inspection it is clear that something is amiss in the administration of Solomon. Solomon has become entangled in the ways of King Hiram of Tyre and the Pharaoh of Egypt. In this and the following chapter the word gold is written seventeen times and this gold standard illustrates Solomon’s focus on indulgence and extravagance.  (Israel, 2013, p. 116) The arrangement with King Hiram was dependent on the continued agricultural prosperity of the land of Israel, but now Solomon has either fallen in arears in his payments to Hiram or is so desperate for gold that he hands over twelve towns in the northern part of the kingdom. The area which the displeased King of Tyre labels ‘Cabul’ is an agriculturally prosperous region, and we have no indication of why Hiram is unhappy with the transaction. It is possible that Hiram is continuing to attempt to manipulate the deal in his favor or that the recording of this being unpleasing land softens the domestic blow for Solomon. Regardless, the ceding of a portion of the land to another nation in exchange for gold (and perhaps debt relief) indicates that the land and the people are less important to Solomon than gold.

We return to the use of forced labor again, and now (in contrast to 5:27-30) the text indicates that it is only other conquered people who are used in forced labor. Yet, the scale of these projects would probably be impossible without the employment of the people of Israel in all these projects. Even if it is only the Canaanites who are now placed in forced labor, this casts Solomon in a similar light as Pharaoh. In addition to the temple and Solomon’s houses there are several other major projects listed: the Millo (likely a terrace system on the eastern side of Jerusalem), walled cities (the primary defensive structure of the time), cities for storage, and for his military garrisons. The last two again parallel Solomon and Pharaoh. The word for ‘storage cities’ (arei miskenot)[2] recalls Israel’s enslavement in Egypt, but now Solomon is the king. (Israel, 2013, p. 117) Solomon’s adoption of an army built around chariots and cavalry also is adopting the primary weapons utilized by Egypt, and this is the item a king of Israel is not to go to Egypt to acquire (Deuteronomy 17: 16). In addition we are reminded of this connection by the mention of Pharaoh’s daughter who Solomon has already constructed a house for.

Finally Solomon continues his alliance with Tyre and learning the ways of this seafaring and trading nation. It is interesting that Solomon constructs his fleet in Ezion Geber in Edom which gives him access to the Gulf of Aqaba and the Red Sea to the south instead of the Great Sea ‘what we call the Mediterranean) in the west. Solomon may no longer be in control of the Philistine territories that his father David subdued, or it may be in Tyre’s best interest to have access to the southern passage which leads to Ethiopia (Cush) and Eastern Africa. Once again the adoption of the ways of Tyre brings Solomon additional wealth from Ophir, but Solomon’s use of wisdom for the acquisition of larger quantities of gold and other objects of luxury, his emulation of the ways of Pharaoh and King Hiram, and his continual employment of forced labor placed alongside his continued piety at the temple suggest the deep flaws in this national enterprise. Solomon seems to have gained the world but to have sold his soul of the nation for gold.

[1] This is a phrase used in Jeremiah 18:16 and 19:8 as Jeremiah attempts to warn the people of God’s coming judgment. (Cogan, 2001, p. 296)

[2] Only used here and in Exodus 1:11 (Cogan, 2001, p. 303)