1 & 2 Kings: Desultory Musings

1 & 2 Kings:  Some desultory musings on the text in consultation with four volumes:

The Book of Common Prayer. Oxford: Oxford University Press, 1969.

Davis, John D. (Ed.) The Westminster Dictionary of the Bible. “Kings.” Philadelphia: The Westminster Press.

Engelbrecht, Edward (Ed.) The Lutheran Study Bible. St. Louis: Concordia Publishing House, 2009.

Sproul, R.C. (Ed.) The New Geneva Study Bible. Nashville: Thomas Nelson Publishers, 1995.

Historically and liturgically, that is, for the Church of England, 1 & 2 Kings were/are read 14 May through 17 June.  Selections from Chronicles, Deuteronomy, and Isaiah periodically interrupt and punctuate the divine services of Morning and Evening Prayer.  However, these two books are to be read entirely and fully—congregationally—at least once per year.  Like Israel of old, however, the practice falls far, far short of reality. These days we get snippets, clippettes, and sermonettes largely bereft of indications that the book is read.  These days, one would hardly know that the books exist.

The authorship of 1 & 2 Kings was attributed, traditionally, to Jeremiah.  As such, 1 & 2 Kings, Lamentation, and Jeremiah are attributed to the prophet.

The two volumes were traditionally one volume, until the Septuagint and Vulgate.  Yet, the narrative is a national religious history beginning with Joshua and ending with the Exile (2 Kings 25). 

It is generally believed that these 2 volumes (or, actually 1 volume) were brought together during the Exile (560-550).  However, there were earlier works that were noted, used and incorporated:

1. “Book of the Acts of Solomon” (1 Kg.11.41)
2. “Chronicles of the Kings of Israel” (1 Kg. 14.19), distinctive from the canonical Chronicles
3. “Chronicles of the Kings of Judah” (1 Kg. 14.29)
4. Use of the terms describing pre-exilic times of conditions “that continue to this day” (1 Kg. 8.8; 9.20-21; 12.19; 2 Kg. 8.22)

One theory of composition was that an Exilic editor picked up a Josianic document and provided the Deuteronomist-update.  2 Kings comes to a climax with Josiah’s reforms with a tightly argued chronology of the fall (2 Kg. 25). The ending is somewhat abrupt and reminds one of the ending to Acts

The New Geneva Study Bible offers four themes:

1. God and Israel’s election by grace (1 Kg. 8.53; Dt. 7.6; 26.18-19). Israel’s statehood and status as God’s people was not based on merit, but grace.  The solidarity of all Israel is maintained, generally, even after the fall of the north to the Assyrians (B.C. 722)
2. The crucial role of the prophets as God’s spokesmen.  Some prophets mentioned in the Kings: Elijah, Elisha, Nathan, Ahijah, Shemiah, Micaiah, Jonah, Isaiah, and Huldigh. The governing themes in the prophets: Israel’s marriage to God, the Abrahamic-Mosaic-Davidic covenant, God and the pagan nations, false teachers and prophets, and the Messianic Branch of David.
3. God and the sanctuary, notably, the building of the Temple by Solomon. This was the sign and seal of God’s Presence.  It was sacred space with sacred times.  As The Lutheran Study Bible helpfully notes, the “high places” were throughout the land. The wind would blow, whistle through the trees, blow the hair and garments.  Some would call on Yahweh while others would invoke Baal—a religion of nature-worship, commerce-worship and sex-worship.  Some would burn incense.  Some would do homage to the Asherah.  Bamot, or “the high place,” is mentioned 100 times in the OT, mostly occurring in 1 & 2 Kings. Solomon builds something spectacular—something confirming the revelation to Moses in the tabernacle.  We might add an off-hand note from the 1599 Geneva Bible, to wit (in essence), “ignorance and indifference are the mothers of idolatry, error and superstition.” Syncretism was the grand error of the northern Churchmen soon to be rooted out by Assyria.
4. The Covenant of Grace. The kings and the people were not absolute but were under divine authority.  A contrast develops from within the 2 volumes:  (1) Northern Israel has 20 kings from 9 families for just over 200 years, a picture of instability, disorder and divine judgment, and (2) Southern Israel, or Judah, has 20 kings from 1 family (David) for over 350 years.  Of the 8 favorable mentions for southern Kings, 2 are noteworthy: (1) Hezekiah who removes the high places and survives in faith during Sennacherib’s invasion (2 Kings 18) and (2) Josiah who initiated sweeping reforms (2 Kings 23).
5. A working chronology:
    
   970:  End of David’s reign
   970—930:  Solomon’s glorious reign but his massive descent to abominations
   930: The Monarchy Splits into the North and South
   722: The Northern Tribes Fall to Assyria
   586: The Fall of the Southern Kingdom to Babylon

The Lutheran Study Bible offers us a lovely (as usual) quote from Bruder Martin Luther:

“Elijah had killed the 800 prophets with great courage (1 Kings 19.1-3), and no one’s power was so great that he feared it; but when Jezebel threatened him, he is struck with such fear that he flees.  Before this he was not afraid of the king; now he runs away from a woman.

“Accordingly, all this seems to be foolish; but it shows great understanding and is very helpful, because it is recorded for the comfort of the churches, in order that we may know how merciful God is.  We may indeed be evil and weak, provided that we are not found among those who persecute, hate and blaspheme God.  God wants to have patience with our weakness.

“I am neither able nor willing to excuse the fathers, as others do. Indeed I am glad to hear about the failings and the weaknesses of the saints. But, I do not praise these failings and weaknesses as good deeds or virtues…Nor are these things recorded for the sake of hard, the proud and the obstinate.  No, they are recorded in order that the nature of the kingdom of Christ may be pointed out. In His small flock He has poor and weak consciences that are easily hurt and are not easily comforted.  He is a King of the strong and the weak alike; He hates the proud and declares war on the strong” (AE 5:25-26).

Mr.(Rev. Dr. Prof.) E.F. Harrison's "Introduction to the New Testament:" Ch. 1-2

          Harrison, Everett F. Introduction to the New Testament. Grand Rapids, MI:  William B. Eerdmans Publishing Company, 1974.  A 1990-edition is available at: http://www.amazon.com/Introduction-New-Testament-Everett-Harrison/dp/0802847862/ref=sr_1_4?ie=UTF8&qid=1377042673&sr=8-4&keywords=everett+f.+harrison

After twenty-five years of teaching seminary as a “double doctor,” this 508-page introduction was motivated by watching his students “grow weary of taking notes diligently from day to day in the classroom” (Preface).  Commendable by Dr. Harrison; it spares hours of hearing a Professor read his notes. Can’t go to seminary?  Here is one workable and serviceable volume, although Mr. (Rev. Dr. Prof.) Guthrie's magnum opus is unrivalled. He was a Presbyterian Churchman and plank-owner/cofounder of Fuller Theological Seminary.

Background

Part One: The Background

1.      The Background—history, institutions and literature, pages 3-46

Mr. Harrison affords the student the obligatory and necessary backgrounds of the Babylonian, Persian, Alexandrian, Egyptian, Syrian, Maccabean and Roman periods of intersection with the covenant community including discussions about chief priests, synagogues, doctors of the law, Pharisees, Sadducees, Hasmoneans, and the Diaspora.  He advises the NT student to learn 200 years before and 200 years after Christ’s life. Mr. Harrison affords the student a modest bibliography at the end of each chapter with footnotes per page.  However, this nowise appears to compare to Mr. (Rev. Dr. Prof.) Donald Guthrie’s 1000-page magnum opus with a 100-page bibliography.

·        Persian period. Zerubbabel, Ezra, Nehemiah, Malachi and the end of the OT.

·        Alexandrian period (332-301 B.C.). Alexander the Great gobbles up Syria, Palestine, and Egypt. He was trained by Aristotle.  He sought to avenge the Persian invasion by Xerxes.  The notable element is the extension of the language, literature and culture throughout the Mediterranean. His dominion split at his death.  The Ptolemies ruled Egypt with the Seleucids Syria.

 

·        Egyptian Period (301-198 B.C.). This was developed and settled by successors of Alexander. Or, Alexandria, Egypt.  This was the “bread basket” of the area and became an influential commercial and intellectual center.  A great library was found there that existed for nearly 1000 years.  The Jews moved there in great numbers.  The Septuagint was translated here.

·     Syrian Period (198-167 B.C.).  There were decent relations with Israel although they were taxed.  Antiochus Epiphanes IV marks a change in Seleucid policy and results in the Maccabean War with the Jews. He seeks to regulate Israel’s religion and to “Hellenize” them.  His coins indicate “God manifest, Victory-bearer.”  He became known as a “Madman.” He outlaws Sabbath, circumcision, and temple worship. He had the Hebrew Scriptures burned. He confiscated temple funds, built a pagan altar in the temple and offered pigs on the altar. 

·   Maccabean Period (163-63 B.C.). Revolt by Jews, religious freedom re-acquired, and the temple cleansed.  Other than continued taxation, there was a degree of independence.  The Hasmonean line is established.

·   Roman Period (63 B.C. into NT period).  Internal dissensions developed within Israel. Rome resolved the issue with Pompey’s visit and hegemony. Mr. Harrison gives a quick review of Roman history (triumvirates, Caesars, loss of the republic, establishment of the Empire, and emergence of control over Israel). Herod was installed: he walked the parameters of pleasing Rome and keeping peace in Israel. Herod had 10 wives.  He killed his mother-in-law, a wife, some sons and others to maintain control.  He engaged in many building projects: Temple enlargement, Caesarea port, varied fortresses, a resort area east of Jericho, and many other temples. A theater, amphitheater and hippodrome were built in Jerusalem. In Herod’s last will, he wanted his sons as governors, but Rome retained oversight.  Jesus taught submission to Rome and paying one’s taxes.

The institutions: the synagogue, Temple, Sanhedrin, Jewish Parties, and the Disaspora, pages 18-30.

 

 

 

·        The synagogue, allegedly, is a post-Exilic development, although we are not sure about this claim. People met weekly for the Sabbath; this was the fulcrum of religious education and worship.  Annual trips to Jerusalem were for the Levitical feasts. Scribes came to be an honored tradition.  Elders ran the synagogue.  There was a president and attendant (who kept the scrolls). There may have been a Sabbath school.  A liturgical service included: the Shema (Dt. 6.4-9; 11.13-21; Num. 15.37-41), liturgical prayers, Psalm-singing, lections from the Law and Prophets, an exegetical sermon or homily, with an Aaronic blessing and benediction. This carried over to the NT.

·        The Temple.  It was expanded under Herod the Great to about 26 acres.  It was the same site as Solomon’s and Zerubabbel’s times. The Temple was supported by dispersed Jews.  There was half-shekel tax on each male Israelite (about 2 days of wages).  These taxes went to support the morning and evening sacrifices, salaries and Temple repairs. The Temple was also a site of commercial activity.  It was the “crown jewel of the holy city.”  

·        Sanhedrin.  After the captivity, the ruling figure was the High Priest.  It added political dimensions to the judicio-religious character of office. This was a Senate of 70 members. It issued judicial rulings.  The Sadducees dominated the Senate, although there were Pharisees too.

·        The Parties: Sadducees, Pharisees, and Essenes.  The Pharisees consisted of laymen and priests.  They were the largest party.  They were a driving force and probably emerged from the Maccabean period. They regarded themselves as the “true Israel.” St. Paul belonged to this party, a “Pharisee of Pharisees” (Phil. 3). They viewed themselves as the “custodians” of the faith. The Sadducees, a smaller and more aristocratic party, disappeared after the Jewish War of 66-70 A.D. They rejected the oral tradition, affirmed Moses’ Pentateuch, denied the resurrection and lacked something of the moral earnestness of the Pharisees. The Essenes—a few things here are disputed.  Some confine them to the western community a few miles south of Jericho, but Josephus indicates they were spread throughout Israel.  Or, there may have been degrees of Esseneism.  Mr. Harrison gives a lengthy description of the community, scrolls, and background, but we’re treating that elsewhere.

·        The Diaspora. Exiles (Assyrian and Babylonian) as well as economic opportunities facilitated Jewish emigration and migration. A heavy concentration was found in Alexandria, Cyrenaica, Rome, major cities, Greece, Macedonia and Asia Minor.  Yet, cultural and religious connections were maintained with Israel.

The literature: historical, fictional, sapiential, apocryphal, general, apologetic and miscellaneous, pages 31-46.

Historical.

1.      I Esdras.  Closely connected to 2 Chron. 35 and concludes with Ezra reading the Law.

2.      1 Maccabees.  The events of Antiochus IV and related events (175-135 B.C.)

3.      2 Maccabees.  Events after 135 B.C.

Fictional.

1.      Tobit. A pious Jew living in Ninevah in Shalmanezer’s times.

2.      Judith. Story of a beautiful Jewish widow.

Sapiential.

1.      Ecclesiasticus.  Dated about 180 B.C. It praises wisdom and has similarities to Proverbs.

2.      Wisdom of Solomon. Dated about 100 B.C. Gives a review of various figures from Israel’s history.

3.      Sayings of the Fathers. Varied sayings by Rabbis from the Christian times to the 2^nd century A.D.

Apocryphal.

1.      Book of Enoch. The heavenly Enoch lays open his views.

2.      Apocalypse of Baruch.  Baruch, Jeremiah’s secretary, dated the 1^st century A.D. or later, speaks of the coming of the Messiah.

3.      Assumption of Moses. Reviews Israel’s history down to the Roman times.  It predicts the coming of the Messianic kingdom over 250 times.

4.      Apocalypse of Ezra.  A jeremiad about sin, the paucity of the righteous, and a justification of God’s ways.

General.

1.      Jubilees. A revelation to Moses covering Creation to the Exodus.  It has been called the “Little Genesis.”

2.      Sibylline Oracles.  Book 3 is a resume of Israel’s history, the dire conditions before the end, prophecies about the overthrow of the wicked, the return of the world to Jehovah, and the period of peace and prosperity.

3.      Psalms of Solomon. Expresses disillusionment with the Hasmoneans and expectations for the advent of the Son of David along with nationalistic aspirations (Psalm 17 and 18).

4.      Testaments of Two Patriarchs. Biography of the patriarchs, including vices and virtues.

Philosophical.

1.      IV Maccabees.

Apologetical.

1.      Letter of Aristeas. Background to the translation of the LXX.

2.      III Maccabees. An account of Ptolemy IV in the Temple.

Miscellaneous.

1.      Book of Baruch. Purports to be Babylonian in provenance.  Upshot: remain steadfast and hold hope for the Restoration.

2.      Epistle of Jeremiah. Stand fast against temptation to idolatry.

3.      Prayer of Azariah (Abednego).  An addition to Daniel.

4.      Song of the Holy Children.  Story about the fiery furnace of Daniel.

5.      History of Susanna.  Daniel rescues a woman falsely accused of adultery by two Jews.

6.      Bel and Dagon.  Daniel and King Cyrus hold a theological discussion while Daniel defangs pagan deities.

7.      Additions to Esther.  There are six of them. 

Part II

The Language of the New Testament 

2.     The Language of the New Testament—rise of kione, sources for knoine, New Testament writers, influence of the Septuagint, quotation of the Old Testament in the New, bibliography, pages 49-62.

Aramaic was widely used in Israel, although not exclusively.  The medium was Hebraic, the culture, the customs, the history and backgrounds, but the medium for the extension of the Gospel was Greek.

Homer and Hesiod, 800 B.C. Various incursions by Indo-Europeans influence the development of Greek.  There were 4 dialects: Doric, Aeolic, Ionic and Attic.  Attic prevailed with its storied galaxy of writers in Athens. After Alexander the Great’s conquests, post-300 B.C., Koine (Κοινε) spreads as the lingua franca of the Mediterranean. Latin dominated Italy, but Greek was evident in Rome. Aramaic was predominant in Israel, but Greek was evident also.  The LXX, NT, and Greek Fathers used Koine.

The dual was gone.  The optative was curtailed.  There was less use of superlative adjectives. The ina ('ινα) clause was expanded to include result as well as purpose. A greater aggregation of prepositions were used for emphasis.  Luke and Hebrews evince a more classical perspective although Paul shows facility also.

H.W. Soltau: "The Tabernacle, Priesthood, and Offerings"

Soltau, Henry William. The Tabernacle, the Priesthood, and the Offerings (2nd Ed.). Grand Rapids, MI: Kregel Publications, 1972.

It is available at: http://www.amazon.com/Tabernacle-Priesthood-Offerings-Henry-Soltau/dp/0825437504/ref=sr_1_fkmr0_1?ie=UTF8&qid=1376685328&sr=8-1-fkmr0&keywords=henry+william+soltau+the+tabernacle%2C+the+priesthood%2C+and+the+offerings

It is available onlne at:

http://books.google.com/books?id=leICAAAAQAAJ&printsec=frontcover&dq=henry+william+soltau&hl=en&sa=X&ei=QI0OUvKeOZG54APbgIHgBA&ved=0CEoQ6AEwBQ#v=onepage&q=henry%20william%20soltau&f=false

Also, Mr. Soltau authored this second book, although we do not own it or will, at this point, review it. But here is the second book.

Soltau, Henry William. The Holy Vessels and Furniture of the Tabernacle (10th Ed.). Grand Rapids, MI: Kregel Publishers, 1971.

Available at: http://www.amazon.com/Holy-Vessels-Furniture-Tabernacle/dp/0825437512/ref=sr_1_2?s=books&ie=UTF8&qid=1376685453&sr=1-2 

It is available online at: http://books.google.com/books?id=_b0CAAAAQAAJ&printsec=frontcover&dq=henry+william+soltau&hl=en&sa=X&ei=Qo4OUrTECYWC8gT6zIHgDQ&ved=0CDUQ6AEwAQ#v=onepage&q=henry%20william%20soltau&f=false

Back to the first volume. An aside. We anticipate that reviewing the relevant sections of Exodus, Leviticus and Numbers will emphasize issues of canonical authority and inspiration, the covenant of grace, historic continuity with the patriarchs, divine holiness, divine wrath, divine justice, divine love, divine mercy, substitutionary, vicarious and penal atonement as well as underscoring the Incarnation, Cross of Christ, St. John's Gospel, and Hebrews. We will see the King, the Prophet and the Priest who became the sum and substance of the sacrifice, satisfaction and oblation for the sins of His people. Also, importantly, the inspiration and authority of the Mosaic canon.

At base, theological liberals dislike these themes, e.g. Mr. (Prof.) C.H. Dodd, an English Dissenter, who wrote very capably and accurately about these things but didn't believe them. 

 But, first, back to a brief sketch of Mr. Soldau's life and, secondly, an outline of the book's contents.

A few sketch details emerge about Mr. Soltau from the following source.

“Whose Faith Follow: William Henry Soltau.” Believer’s Magazine. Last modified September, 2005. Accessed August 16, 2013. http://www.believersmagazine.com/bm.php?i=20050910

Mr. Soltau was born July 11, 1805 in Plymouth, UK, to a prosperous merchant. His father and mother were devout Anglicans. His father sponsored the establishment of a school. Mr. Soltau was sent to tutors to prepare for Cambridge. Two companion students were the two sons of William Wilberforce, one of whom would be Samuel Wilberforce (later the Bp. of Oxford and opponent of John Henry Newman).

Mr. Soltau went to Trinity College, Cambridge. While at Cambridge, he attended Mr. (Rev.) Charles Simeon's Holy Trinity Church. He completed his baccalaureate degree in 1825. He was now a "Cambridge man."

Upon completion of the BA, he went to London. He took further studies at Lincoln’s Inn. He became a barrister and took a call to the Chancery Bar. While practicing as a barrister, he began studying Hebrew and the Old Testament privately.

However, he claimed that religion to him was "duty." He stated that “faith in the merits of Christ and doing one’s duty” were “inseparably mixed.” As such, he did “what was right,” observed the “forms of religion,” gave to charities and read the Bible. Evidently or apparently, he did not apprehend, comprehend or understand justification by faith alone. At least that's how the little website above summarizes it. Clearly, he needed further instruction but either wasn't getting it or wasn't hearing it.

Shortly after his mother died in 1837, he was "converted." He encountered a Royal Navy Captain, CAPT Hull. CAPT Hull was speaking at an on 2 Kings 7 and this was the occasion of Mr. Soltau’s conversion. In the meanwhile, he was residing Exeter and had becomes a headmaster of a school. Somewhere in the "mist" here, he unnecessarily--on our view--leaves the Church of England and joins the sectarianized Plymouth Brethren.

Little more can be gleaned from brief internet searches.

This 474-page volume is structured along four parts: Memoir, Illustrations, Tabernacle, Priests, and Offerings. The book appears to be simply written.

We'll see what this "priest" (priesthood of all believers) puts forward as his "offering" from the "tabernacle" of his study.

Memoir: Little can be added beyond the above.

Illustrations:

1. Tabernacle and court
2. Israel encamped by the Waters of Elim before the journey to the Wilderness of Sin
3. Diagram of the tabernacle
4. Offerings
5. Blood and Passover applied to house posts of Israelite family
6. Table of Shewbread
7. Brazen Laver
8. Table of Shewbread partially covered
9. Golden candlestick, lamps and vessels
10. High priest in robes of glory and beauty
11. High priest on the Day of Atonement
12. Ark and Mercy Seat
13. Altar of Incense—partially covered and uncovered
14. Ark and Mercy Seat—partially covered
15. Tabernacle with its coverings rolled back
16. General view of the Tabernacle
17. Altar and Burnt Offering—partially covered
18. Altar, Burnt Offering and Brazen Altar
19. Scapegoat
20. Sin Offering

The Tabernacle:

1. Division of the tribe of Levi
2. The Vail [sic]
3. Colours
4. Ribands of Blue
5. Rent Vail
6. Pillars of Vail
7. Curtains of Tabernacle
8. Loops and Taches
9. Curtains of goats hair
10. Coverings
11. Covering of badgers’ skins
12. Door of the Tabernacle
13. Boards of bars of Tabernacle
14. Atonement money
15. Use of atonement money
16. Silver trumpets
17. Floor of Tabernacle
18. Court of Tabernacle
19. Gate of the Court
20. Pins and cords
21. Cords
22. Materials
23. Principal workmen
24. Sabbath
25. Free gifts of the Tabernacle
26. Liberal offering

Priesthood:

1. Service of the priests
2. Priests
3. Garments for glory and beauty
4. Ephod
5. Ephod girdle
6. Onyx stone, ouches, and chains
7. Breastplate
8. Sardius
9. Topaz
10. Carbuncle
11. Emerald
12. Sapphira
13. Diamond
14. Ligure
15. Agate
16. Amethyst
17. Beryl
18. Onxy
19. Jasper
20. Memorial
21. Urim and Thummim
22. Robe of ephod
23. Golden bells and pomegrates
24. Mitre
25. Golden plate
26. Embroidered coat
27. Girdle
28. Garments of Aaron’s son
29. Girdles of Aaron’s sons
30. Bonnets
31. Linen breeches
32. Rearing up Tabernacle
33. Cloud
34. Consecration of Priests
35. Anointing oil

Offerings:

1. Bullock for sin offering
2. Ram for burnt offering
3. Ram of consecration
4. Food of priests
5. Eighth day of service
6. Law of burnt offerings
7. Day of Atonement
8. Holy linen garments
9. Offerings for sin
10. Sprinkling of blood on Mercy Seat
11. Scapegoat
12. Burnt Offering

Concluding Address

We believe that reviewing the relevant sections of Exodus, Leviticus and Numbers will emphasize issues of divine holiness, wrath, justice, love, and substitutionary, vicarious penal atonement. Also, it will underscore the Incarnation, Cross of Christ, St. John's Gospel, and Hebrews.

When John the Baptist breaks the silence of divine revelation and cries, "Behold the Lamb of God," every believing Jewish ear schooled in the canonical Old Testament would discern the sense of it.