Introduction to Kings: The two books called Kings open in the year 973, the last
year of David’s reign. The book reached its final form 400 years after Solomon
(6th C). Lawrence Boadt, in his book Reading the Old Testament tells us that the books tell us the story
of the line of kings established around 1000 BC down through the conquest of
Judah in the 6th c. BC. The focus is on the level of faithfulness
each demonstrates to the covenant made with David and on the role of the early
prophets in the unfolding of that history. The early chapters of 1 Kings tells
of the succession of Solomon to his father’s role as king. Up through chapter
10, Solomon seems to be the ideal successor, but after this we see evidence of
his gradual drift away from faithfulness, a drift that will ultimately lead to
a revival of tribal tensions and ultimately to a split in the unified kingdom
David managed to create. Then the prophets, Elijah and Elisha, emerge – the
first prophets who seem to fulfill the prediction in Deuteronmy 18 that God
would “raise up a prophet like Moses” who would lead the people correctly.
1 Kings 1 – King David is now old. He has trouble staying warm, so his
servants bring him a young virgin to lie with—Abishag the Shunammite.
Shunem was southeast of Lake Galilee, south of Mt. Tabor. The king did
not have sex with her though she was very beautiful.
Adonijah, David’s 4th son by
Haggith, decides he will be king. He
is the oldest surviving son with Absalom dead following his failed rebellion. He
was a handsome man, and several very important men support his claim: Joab, David’s army commander [now going
against David’s will – he has opinions about David’s sons that are the only
area we can find any disloyalty to David in him] and Abiathar, the priest [of Nob—Ahimelech was his father]. Zadok [rival of Abiathar], Benaiah [rival of Joab] and Nathan (the prophet) as well as Shimei
and Rei [this name is translated “and his companions”
in JB from Gr.] do not support him.
Adonijah
initiates his claim to the succession with sacrifices; he invites all his
brothers and the royal officials of Judah, but he does not invite his brother
Solomon. Nathan approaches
Bathsheba to tell her what is happening.
He tells her to remind David that he has said that Solomon should
succeed him, and he tells her that he—Nathan—will come in and support her. The king is very old. Bathsheba does what Nathan suggests. She says, “the eyes of all Israel are
on you to tell them who shall sit on the throne. . .” (1:20). The Jerusalem Bible says the “order of succession” has not yet been determined.
Nathan seconds her account.
David summons Zadok and Benaiah
and instructs them to bring Solomon down to Gihon (Gihon Spring, main
water-source for the city of Jerusalem) where Zadok and Nathan will anoint him
king (1:34) over Judah and Israel.
Solomon rides to Gihon Spring on King David’s mule, and there Zadok
anoints him with oil from the tent and blows the trumpet in a great festival of
song and rejoicing.
Adonijah and
those with him hear the celebration and ask why the city is in an uproar. Jonathan, Abiathar’s son, comes to tell
them what has happened. All “the guests of Adonijah got up
trembling and went their own ways” (1:49). Adonijah grasps the horns of the
altar, fearing Solomon; but when Solomon hears, he assures his brother that if
he proves to be loyal, he shall not be hurt. He is told he may go home.
Colossians 3 – What is it to be joined to Christ
through faith? There are no greater passages in all of Scripture!
“You have been
raised to life with Christ, so set your hearts on the things that are in
heaven, where Christ sits on his throne at the right side of God. Keep your
minds fixed on things there, not on things here on earth. For you have died,
and your life is hidden with Christ in God. Your real life is Christ and when he appears, then you too will
appear with him and share his glory” (3:1-4).
Paul goes on
to talk about the transformation that “life in Christ” should bring: the death
in oneself of all that he calls “earthly” (3:5): sexual immorality, indecency,
lust, evil passions and greed. Put off “the old
self” and put on “the new self . . . the new being which God, its Creator, is
constantly renewing in his own image” (3:9-10). Again, as in John’s writings, we are referred
back to the Genesis creation story. We are more than natural creatures; we were
made to live as God’s “image” in this world (see Genesis 1:26-27).
“And let the
peace of Christ rule in your hearts, to which indeed you were called in the one
body” (3:15). Wives should be
“subject to your husbands, as is fitting in the Lord. Husbands, love your wives and never treat them harshly”
(3:18). “Children, obey your parents in everything, for
this is your acceptable duty in the Lord” (3:20). Even slaves, Paul advises,
should “obey your earthly masters in everything, not only while being watched
and in order to please them, but wholeheartedly, fearing the Lord” (3:22).
These
passages are the ones we moderns cannot hear any more—they grate against the
cultural achievements we have made as Christians, being consistent with the ethic of love we learned from the likes
of Paul, and the implied ethic set forth in the Genesis vision of “male and
female” created in God’s image.
Still, they seem difficult to accept - equality of persons is now so
established with us. But imagine
you were living 2000 years ago when these cultural norm of female
“subordination” to males was the rule and human slavery was accepted virtually
everywhere on earth. How would we
have advised Christians to be Christian in that environment? Would it not have been exactly as Paul
suggests here?
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