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The Book Of Kings I and II

The two Books of Kings are regarded by many as the last part of a work commonly known as the Deuteronomistic History. The latter tells the story of Israel from its settlement in the land (Joshua and Judges) through the transition from judgeship to monarchy under Samuel, Saul, and David (1 and 2 Samuel) to the reign of Solomon, the disintegration of the united kingdom into the kingdoms of Israel and Judah and the eventual downfall of both kingdoms (1 and 2 Kings). The Deuteronomistic History along with the Pentateuch forms a single historical narrative stretching from creation to exile. The Books of Kings can be approached in several ways. They contain history and are an important source of information about the Israelite kingdoms. They are also narrative that calls for careful reading; historical accuracy is sometimes sacrificed to the demands of compelling characterization and dramatic tension. Most importantly, both historical presentation and narrative creativity are shaped by a particular religious worldview. The multifaceted character of the work means that it has a variety of focal points. The historical events themselves, of course, are important, but the patterns according to which the author organizes those events give a unity to the author’s historical reconstruction. The northern kings are condemned without exception, and the royal line degenerates from the divine election of Jeroboam I through a succession of short-lived dynasties to the bloodbath of Jehu’s coup d’état, and finally dies out in a series of assassinations. (It must be admitted that the author at times skews the story to preserve the pattern: the relatively prosperous forty-one-year reign of Jeroboam II is dismissed in seven verses!) Judah’s kings, on the other hand, follow a cyclic pattern of infidelity followed by reform, with each reformer king (Asa, Joash, Hezekiah, Josiah) greater than the last. Unfortunately the apostate kings also progress in wickedness, until the evil of Manasseh is so great that even Josiah’s fidelity cannot turn away the Lord’s wrath. As a literary work, the Books of Kings are admirable. Some of the brilliance is accessible only in Hebrew: wordplays, the sounds and rhythms of poetic passages, verbal allusions to other passages of the Hebrew Bible. Scenes are drawn with a vibrancy and immediacy that English cannot reproduce without sounding overdone. But other literary techniques survive translation: symmetrical structures for narrative units (and the disruptions of symmetry at significant points), rich ambiguities , foreshadowings (such as the way the prophet of Bethel and the man of God of Judah portend the destinies of their respective kingdoms). Characterization is rich and complex (Solomon, Jeroboam, Elijah, Ahab, Elisha, Jehu, etc.), revealing deep insight into human nature. Into the stories of the kings, almost as a counterpoint, are woven numerous stories of prophets, named and great (Elijah, Elisha, Isaiah), and less known or anonymous. Many of the stories are anecdotal, reflecting the everyday life of prophets and prophetic guilds. But the volatile dynamics of prophetic involvement in the political realm are prominent: prophets in opposition to kings, prophets in support of kings. This too is part of the theological worldview of the Deuteronomistic historian. The destiny of Israel is in God’s hand. Through prophets, the divine will is made known on earth to kings and people and the future consequences of their response to God’s will are spelled out. It is perhaps indicative of the importance prophets have in 1 and 2 Kings that the structural center of the two books is the story of Elisha’s succession to Elijah’s prophetic ministry, and that this is one of the few passages in Kings that occurs outside the account of any king’s reign. Behind the temporal realm of kings and reigns lies the continuing realm of the divine word and its servants, the prophets.

Dali098 · History
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The Accession of Solomon

King David answered, "Summon Bathsheba to me." So she came into the king's presence, and stood before the king. The king swore, saying, "As the Lord lives, who has saved my life from every adversity, as I swore to you by the Lord, the God of Israel, 'Your son Solomon shall succeed me as king, and he shall sit on my throne in my place,' so will I do this day." Then Bathsheba bowed with her face to the ground, and did obeisance to the king, and said, "May my lord King David live forever!"

King David said, "Summon to me the priest Zadok, the prophet Nathan, and Benaiah son of Jehoiada." When they came before the king, the king said to them, "Take with you the servants of your lord, and have my son Solomon ride on my own mule, and bring him down to Gihon. There let the priest Zadok and the prophet Nathan anoint him king over Israel; then blow the trumpet, and say, 'Long live King Solomon!' You shall go up following him. Let him enter and sit on my throne; he shall be king in my place; for I have appointed him to be ruler over Israel and over Judah." Benaiah son of Jehoiada answered the king, "Amen! May the Lord, the God of my lord the king, so ordain. As the Lord has been with my lord the king, so may he be with Solomon, and make his throne greater than the throne of my lord King David."

So the priest Zadok, the prophet Nathan, and Benaiah son of Jehoiada, and the Cherethites and the Pelethites, went down and had Solomon ride on King David's mule, and led him to Gihon. There the priest Zadok took the horn of oil from the tent and anointed Solomon. Then they blew the trumpet, and all the people said, "Long live King Solomon!" And all the people went up following him, playing on pipes and rejoicing with great joy, so that the earth quaked at their noise.

Adonijah and all the guests who were with him heard it as they finished feasting. When Joab heard the sound of the trumpet, he said, "Why is the city in an uproar?" While he was still speaking, Jonathan son of the priest Abiathar arrived. Adonijah said, "Come in, for you are a worthy man and surely you bring good news." Jonathan answered Adonijah, "No, for our lord King David has made Solomon king; the king has sent with him the priest Zadok, the prophet Nathan, and Benaiah son of Jehoiada, and the Cherethites and the Pelethites; and they had him ride on the king's mule; the priest Zadok and the prophet Nathan have anointed him king at Gihon; and they have gone up from there rejoicing, so that the city is in an uproar. This is the noise that you heard. Solomon now sits on the royal throne. Moreover the king's servants came to congratulate our lord King David, saying, 'May God make the name of Solomon more famous than yours, and make his throne greater than your throne.' The king bowed in worship on the bed and went on to pray thus, 'Blessed be the Lord, the God of Israel, who today has granted one of my offspring to sit on my throne and permitted me to witness it.'"

Then all the guests of Adonijah got up trembling and went their own ways. Adonijah, fearing Solomon, got up and went to grasp the horns of the altar. Solomon was informed, "Adonijah is afraid of King Solomon; see, he has laid hold of the horns of the altar, saying, 'Let King Solomon swear to me first that he will not kill his servant with the sword.'" So Solomon responded, "If he proves to be a worthy man, not one of his hairs shall fall to the ground; but if wickedness is found in him, he shall die." Then King Solomon sent to have him brought down from the altar. He came to do obeisance to King Solomon; and Solomon said to him, "Go home."