The central focus of Jesus’ ministry is to preach, teach, and demonstrate God’s radical grace, and, by doing so, stir up the surrounding socio-political environment. It is a continual call to action. Jesus does this from the beginning of his ministry when he declares, “Repent, for the Kingdom of God is at hand,” and he continues it to the end when he dies on the cross - - dying as a criminal, rather than a king.
Jesus is a radical teacher, preacher, and healer. He heals the sick, casts off demons, and calms the seas. He goes toe to toe with the Pharisees in interpreting and explaining the scriptures. But his overall message, the message that permeates all his ministry is of God’s radical grace and love - - a love that does not conform to social norms or expectations. It is a love that delights, surprises, puzzles, and annoys. These are teachings that were hard for first century Christians, and they continue to be hard teachings for Christians today.
The radical grace and love Jesus speaks of is illustrated throughout the parables. For instance, in parable of the Pearl in Matthew 13:44-45, the gift of grace calls the individual toward a response that is radical and risky - - selling everything and buy a field of buried treasure. Other parables put at odds the rich and poor, the accepted and the rejected, those with status against those without status, and ultimately Caesar’s reign against the reign of God.
Jesus confronts Pharisaic legalism in the Prodigal Son (Luke 15:11-32), challenging the view that, through the eyes of the older brother, human beings can somehow merit divine favor through their own actions, separate from God’s grace. In doing so, Jesus also confronts the attitude of resentment that some, like the older brother would have, when God’s grace seems to fall on those who don’t deserve it, like the younger son.
Jesus takes on Jewish dietary regulations in Mark 7:15, saying, “There is nothing outside a person that by going in can defile, but the things that come out are what defile.” This teaching must have perplexed the Pharisees who were focused on obediently serving Yahweh by observing 600-plus purity laws. They must have thought, “He must be joking. If we abandon these purity laws, how will we be able to tell who’s a sinner and who’s not. We’ll lose our status and power.” This theme carries over in the parable of the Great Supper (Luke 14:16-24), when Jesus shows that those that are concerned about their social standing are really unimportant in the big scheme of things. The affluent refuse the banquet invitation, while the socially outcast sit and dine at table. The blindness that occurs due to the affluent’s social status, robs them from the surprising, gracious gift of God’s love in the banquet.
Jesus shatters conventional wisdom about love of neighbor in the parable of the Good Samaritan (Luke 10:29-37). To the listener’s surprise, the hated Samaritan becomes the hero. The story demands the overthrow of prior values, closed options, set judgments, and established conclusions (Pregeant, page 67). In the parable, Jesus shows that the love of God, like the Samaritan, looks radically beyond the constraints and prejudices of society to act and do what its right whatever someone’s race, religion, or ethnicity may be. This theme is picked up again Matthew 5:39-46, when Jesus challenges his audience to turn the other cheek and love their enemies.
The role of women in society is questioned and challenged by Jesus in the parable of the Unjust Judge (Luke 18:1-8). In the parable, Jesus, speaks of a woman who, by challenging a judge, proceeds to cross social barriers and boundaries because she refuses to accept the judge’s denial of her plea for justice. Women in the first century Middle East were marginalized, but Jesus never seemed to care about what other’s thought of him being in the company of women, whether he was speaking to Mary Magdalene or the Samaritan woman at the well.
Jesus challenges the belief that financial success was a sign of God’s favor in Mark 10:25, when he tells the apostles, “It is easier for a camel to pass through a needle’s eye than for the rich to enter the Kingdom of God.” Jesus goes one step further in Mark 12:16 when he says about the payment of taxes, “Give to the emperor the things that are the emperor’s, and to God the things that are God’s.” In these teachings Jesus seems to be saying that both individual wealth and the wealth and power of governments is nothing compared to the wealth of riches to be gained through the Kingdom of God.
Throughout his ministry, Jesus is a radical lover and teacher who challenges social and political norms. He hangs out with the wrong crowd, he breaks societal norms, and he has no status, yet he teaches with authority. In all of his parables and teachings, Jesus seems to be saying, “Listen to me - - my Father’s love is bigger than all of your daily concerns and worries to pay taxes, follow rules, work for prosperity, and fight for status. All I want you to do is love me and love your neighbor and if you take the radical leap and do that, the rest will take care of itself. Other people may not like you or agree with you if you do this, but if you do it, you will be blessed and will share in my Kingdom.”
Thursday, February 4, 2010
Wednesday, January 20, 2010
Greco-Roman Influences on Judaism
In the Second Temple period, the impact of Hellenism and the Roman Empire are the most significant influences on Jewish culture that ultimately shape the historical-cultural setting prior to Jesus’ time. Their influences paint a canvas of thought, faith, and culture that serve, as a backdrop for the society that New Testament Jews like Jesus would later live in.
Prior to the rule of Alexander the Great, the temple in Jerusalem was rebuilt in 515 B.C.E. In concert with these events, Ezra helped establish obedience to the Torah as a key facet of Jewish religious observance. The temple and the Torah were two key elements of the religious identity for Jews prior to the advent of Hellenism.
After coming under Greek rule, the Jews were exposed to the Greek language, Greek-style cities - - as well as Greek philosophy, sport, thought (e.g. math, science, and medicine), and culture. As one would expect, Greek ideas penetrated local religions and various deities.
From philosophy from the Hellenistic age, you can glean concepts that eventually made their way into Judeo-Christian thinking as the distinction between religion and philosophy became blurred. There was a shift of focus from the overall social structure to a concern with the individual good. For instance, from the Epicurus we get the belief that one should love their neighbor as their self, and from Diogenes we get the idea of rejecting personal wealth and detaching from the world. In the big picture, there was also the development of the idea of a universal, divine being (e.g. from Isis).
During the period of Diaspora, Jews often struggled to hold onto their historical and religious practices while living among Gentiles in a Greek-dominated world. To adapt, they eventually adopted the Greek language and wrote a Greek version of the scriptures called the Septuagint. This meant that different sects of Jews might now speak Aramaic (for common usage), Hebrew (for religious study), or Greek (for use by the upper class).
The Book of Daniel, an important apocalyptic text, emerged during the final conflict between Judaism and Hellenism in 165, during the Maccabean War, when a group of Jews seized control of Jerusalem. This literature was considered an example of the “literature of the oppressed.” On the heels of Maccabeus’ victory against the Seleucids in 165, the text gained notoriety as a kind of divine playbook that described how God would establish a divine ruler who would bring the world to an end and punish the unrighteous. The emergence of this apocalyptic text is important because it is later adopted in Christian circles but is rejected by the Jews.
In addition to the Book of Daniel, the Wisdom writings are produced during the Hellenistic period, approximately 100 B.C. E. They advance the idea of personal immortality and the dualism of a body and soul.
After the star of Hellenism finally faded, the Roman Empire became heir to the two century-long Greek legacy of thought, culture, and rule in 63 B.C.E. While Roman rule was initially welcomed, Jews eventually became resentful of the Roman leaders over time and attempted several revolts. During Roman rule, however, Rabbinic Judaism emerged and the Jewish canon took its final form. The Mishnah and the Talmud were also formed, providing Jews oral law and a running commentary on the scriptures.
Prior to the rule of Alexander the Great, the temple in Jerusalem was rebuilt in 515 B.C.E. In concert with these events, Ezra helped establish obedience to the Torah as a key facet of Jewish religious observance. The temple and the Torah were two key elements of the religious identity for Jews prior to the advent of Hellenism.
After coming under Greek rule, the Jews were exposed to the Greek language, Greek-style cities - - as well as Greek philosophy, sport, thought (e.g. math, science, and medicine), and culture. As one would expect, Greek ideas penetrated local religions and various deities.
From philosophy from the Hellenistic age, you can glean concepts that eventually made their way into Judeo-Christian thinking as the distinction between religion and philosophy became blurred. There was a shift of focus from the overall social structure to a concern with the individual good. For instance, from the Epicurus we get the belief that one should love their neighbor as their self, and from Diogenes we get the idea of rejecting personal wealth and detaching from the world. In the big picture, there was also the development of the idea of a universal, divine being (e.g. from Isis).
During the period of Diaspora, Jews often struggled to hold onto their historical and religious practices while living among Gentiles in a Greek-dominated world. To adapt, they eventually adopted the Greek language and wrote a Greek version of the scriptures called the Septuagint. This meant that different sects of Jews might now speak Aramaic (for common usage), Hebrew (for religious study), or Greek (for use by the upper class).
The Book of Daniel, an important apocalyptic text, emerged during the final conflict between Judaism and Hellenism in 165, during the Maccabean War, when a group of Jews seized control of Jerusalem. This literature was considered an example of the “literature of the oppressed.” On the heels of Maccabeus’ victory against the Seleucids in 165, the text gained notoriety as a kind of divine playbook that described how God would establish a divine ruler who would bring the world to an end and punish the unrighteous. The emergence of this apocalyptic text is important because it is later adopted in Christian circles but is rejected by the Jews.
In addition to the Book of Daniel, the Wisdom writings are produced during the Hellenistic period, approximately 100 B.C. E. They advance the idea of personal immortality and the dualism of a body and soul.
After the star of Hellenism finally faded, the Roman Empire became heir to the two century-long Greek legacy of thought, culture, and rule in 63 B.C.E. While Roman rule was initially welcomed, Jews eventually became resentful of the Roman leaders over time and attempted several revolts. During Roman rule, however, Rabbinic Judaism emerged and the Jewish canon took its final form. The Mishnah and the Talmud were also formed, providing Jews oral law and a running commentary on the scriptures.
Wednesday, November 18, 2009
Men's Rites of Initiation in Genesis
One of the cornerstones of men's spirituality throughout history is liminal, threshold experiences where a man is forced to face his own mortality before he can fully become a man and be a true leader. The man must be challenged to face face his own limits, his shadow side, and even the reality of his own death. This is true of the modern men's movement today as it was back Deuteronomic times, through organizations like The Warriors and Richard Rohr's Men As Learners and Elders (M.A.L.E.S).
In our biblical history, three examples of this rite of initiation come to mind in the stories of Cain, Jacob, and Moses. Each one is challenged to face possible death and as a result they are drawn into a deeper relationship with God, and a greater understanding of their own inner, spiritual power.
CAIN'S INITIATION - Cain is told demons are croutching outside the door
6 Then the LORD said to Cain, "Why are you angry? Why is your face downcast? 7 If you do what is right, will you not be accepted? But if you do not do what is right, sin is crouching at your door; it desires to have you, but you must master it." 8 Now Cain said to his brother Abel, "Let's go out to the field."And while they were in the field, Cain attacked his brother Abel and killed him.
9 Then the Lord said to Cain, “Where is your brother Abel?” “I don’t know,” he replied. “Am I my brother’s keeper?” 10 The Lord said, “What have you done? Listen! Your brother’s blood cries out to me from the ground. 11Now you are under a curse and driven from the ground, which opened its mouth to receive your brother’s blood from your hand. 12 When you work the ground, it will no longer yield its crops for you. You will be a restless wanderer on the earth.”
13 Cain said to the Lord, “My punishment is more than I can bear. 14 Today you are driving me from the land, and I will be hidden from your presence; I will be a restless wanderer on the earth, and whoever finds me will kill me.”
15 But the Lord said to him, “Not soe; if anyone kills Cain, he will suffer vengeance seven times over.” Then the Lord put a mark on Cain so that no one who found him would kill him. 16 So Cain went out from the Lord’s presence and lived in the land of Nod, east of Eden.
JACOB'S INITIATION - The Lord wrestles with Jacob and injures his hip in the process
22 That night Jacob got up and took his two wives, his two maidservants and his eleven sons and crossed the ford of the Jabbok. 23 After he had sent them across the stream, he sent over all his possessions. 24 So Jacob was left alone, and a man wrestled with him till daybreak. 25 When the man saw that he could not overpower him, he touched the socket of Jacob's hip so that his hip was wrenched as he wrestled with the man. 26 Then the man said, "Let me go, for it is daybreak." But Jacob replied, "I will not let you go unless you bless me." 27 The man asked him, "What is your name?" "Jacob," he answered. 28 Then the man said, "Your name will no longer be Jacob, but Israel, [a] because you have struggled with God and with men and have overcome." 29 Jacob said, "Please tell me your name." But he replied, "Why do you ask my name?" Then he blessed him there. (Genesis 32:22-29)
MOSES' INITIATION - The Lord tries to kill Moses, but he is spared because his wife hastily circumcises his son and covers Moses' genitalia with the foreskin of his son.
24 At a lodging place on the way, the LORD met {Moses} [b] and was about to kill him. 25 But Zipporah took a flint knife, cut off her son's foreskin and touched {Moses'} feet with it. [c] "Surely you are a bridegroom of blood to me," she said. 26 So the LORD let him alone. (At that time she said "bridegroom of blood," referring to circumcision.)
27 The LORD said to Aaron, "Go into the desert to meet Moses." So he met Moses at the mountain of God and kissed him. 28 Then Moses told Aaron everything the LORD had sent him to say, and also about all the miraculous signs he had commanded him to perform.
29 Moses and Aaron brought together all the elders of the Israelites, 30 and Aaron told them everything the LORD had said to Moses. He also performed the signs before the people, 31 and they believed. And when they heard that the LORD was concerned about them and had seen their misery, they bowed down and worshiped.(Exodus 4:24-31)
CONCLUSION
While each man's personal battle with God is different, each one grows in wisdom and strength as a result of their liminal, threshold experience. Their call to manhood and mission is sealed as is their inheritance with God.
The Three Sides of the Exodus
Based on the sources used to write the Book of Exodus (Yahwist, Elohist, Priestly), three slightly different versions of the Exodus story can be examined to create fuller understanding of the events portrayed and the God who acted during those events.
TAKE 1: The Song of Miriam on the Exodus (Exodus 15:1-18)
In this version of Exodus, God is presented and praised in a personal, human way. 'The Lord is my strength and my might. This is my God and I will praise him. My father's God, and I will exalt him.' Further, the Lord's strength is demonstrated through his right hand, which shatters the enemy and overthrows adversaries, and his nostrils cause the waters to pile up. In this way, the events of the Exodus are portrayed as a result of God personally interceding on behalf of the Israelites to deliver them from the Egyptians. Finally, after the Exodus, the Lord leads the Israelites in his steadfast love and strength, and plants them on the mountain where he makes his abode, the sanctuary which his hands have established. Meanwhile the Egyptians are separated from God and sink like lead and go down like a stone, while Israel's future opponents, the people of Philistra, Edom, and Moab are dismayed, tremble and melt away in terror and dread. The song gives a very black and white illustration. Yahweh is our/my God and he is not your God. He saves us with his strength and destroys you with that same strength.
TAKE 2: The Old Epic version of Exodus (Exodus 14)
In this version of the Exodus there is a symbolic interplay described between the darkness and light. The Israelites are allowed to pass because of the pillar of cloud which 'lights up the night,' while the Egyptians meet their demise in the natural light (the time between the morning watch and the dawn when the sea returns to its normal depth.) Thus the Lord saved the day from the Egyptians.
All of this occurs despite the Israelites initially fearing the Egyptians who they see when they look over their shoulder. Moses promises the Israelites that the Lord will fight for them and all they have to do is keep still while God’s power delivers them. Finally, as a result of God's deliverance under Moses' leadership, the people believe in the Lord and in his servant Moses.
TAKE 3: The Priestly writings on the Exodus (Exodus 15)
In these writings on the Exodus, the Lord's behavior is strikingly similar to that demonstrated in Genesis 1: (a) the Lord says something and (b) then he does it. For instance, in Genesis, the Lord says (a) let there be light, stars, and sun - - and then (b) it happens, and then God adds that it is good. This same pattern follows when he creates the earth, animals, and then man.
By comparison, in Exodus 15, the Lord says (a) he will harden the Pharoah's heart (1-4) and then (b) he proceeds to do it (8-9). Then the Lord says to Moses (a) 'I will fight for you against the Egyptians', creates the pillar of cloud, then the Egyptians say, (b) 'Let us flee from the Israelites for the Lord is fighting for them.' Also, the same cause and effect scenario happens as the Lord tells Moses to (a) stretch out his hand over the sea, and then (b) the sea parts so that the Israelites may pass - - and again when Moses stretches out his hand over the sea so that the water may come back upon the Egyptians.
At this point in the Exodus it's interesting; however, that Moses becomes a co-creator and co-destroyer on behalf of the Lord. The Lord's mighty power is wielded through Moses' hand. In perspective to the creation story in Genesis 1, God uses his hands to form man from earthen clay, so it is interesting that God now enlists the hands of Moses to carry out his work against the Egyptians.
TAKE 1: The Song of Miriam on the Exodus (Exodus 15:1-18)
In this version of Exodus, God is presented and praised in a personal, human way. 'The Lord is my strength and my might. This is my God and I will praise him. My father's God, and I will exalt him.' Further, the Lord's strength is demonstrated through his right hand, which shatters the enemy and overthrows adversaries, and his nostrils cause the waters to pile up. In this way, the events of the Exodus are portrayed as a result of God personally interceding on behalf of the Israelites to deliver them from the Egyptians. Finally, after the Exodus, the Lord leads the Israelites in his steadfast love and strength, and plants them on the mountain where he makes his abode, the sanctuary which his hands have established. Meanwhile the Egyptians are separated from God and sink like lead and go down like a stone, while Israel's future opponents, the people of Philistra, Edom, and Moab are dismayed, tremble and melt away in terror and dread. The song gives a very black and white illustration. Yahweh is our/my God and he is not your God. He saves us with his strength and destroys you with that same strength.
TAKE 2: The Old Epic version of Exodus (Exodus 14)
In this version of the Exodus there is a symbolic interplay described between the darkness and light. The Israelites are allowed to pass because of the pillar of cloud which 'lights up the night,' while the Egyptians meet their demise in the natural light (the time between the morning watch and the dawn when the sea returns to its normal depth.) Thus the Lord saved the day from the Egyptians.
All of this occurs despite the Israelites initially fearing the Egyptians who they see when they look over their shoulder. Moses promises the Israelites that the Lord will fight for them and all they have to do is keep still while God’s power delivers them. Finally, as a result of God's deliverance under Moses' leadership, the people believe in the Lord and in his servant Moses.
TAKE 3: The Priestly writings on the Exodus (Exodus 15)
In these writings on the Exodus, the Lord's behavior is strikingly similar to that demonstrated in Genesis 1: (a) the Lord says something and (b) then he does it. For instance, in Genesis, the Lord says (a) let there be light, stars, and sun - - and then (b) it happens, and then God adds that it is good. This same pattern follows when he creates the earth, animals, and then man.
By comparison, in Exodus 15, the Lord says (a) he will harden the Pharoah's heart (1-4) and then (b) he proceeds to do it (8-9). Then the Lord says to Moses (a) 'I will fight for you against the Egyptians', creates the pillar of cloud, then the Egyptians say, (b) 'Let us flee from the Israelites for the Lord is fighting for them.' Also, the same cause and effect scenario happens as the Lord tells Moses to (a) stretch out his hand over the sea, and then (b) the sea parts so that the Israelites may pass - - and again when Moses stretches out his hand over the sea so that the water may come back upon the Egyptians.
At this point in the Exodus it's interesting; however, that Moses becomes a co-creator and co-destroyer on behalf of the Lord. The Lord's mighty power is wielded through Moses' hand. In perspective to the creation story in Genesis 1, God uses his hands to form man from earthen clay, so it is interesting that God now enlists the hands of Moses to carry out his work against the Egyptians.
Wednesday, November 11, 2009
Ancient Israel in Historical Context
The Promised Land is a central focus of the Bible and is so for Judaism. The land promised to Abraham was known as the land of Canaan. The territory of the ancient Israelites extended from Dan to Beersheba to the Jordan River. The term Israel was used in Genesis, Kings, Chronicles, and Ezekiel to refer to the northern kingdom while the name Judah was used to describe the southern kingdom.
Geographically speaking, there are several sections that make up the land of Israel: the Coastal Plain (the eastern coast of the Mediterranean), the Shephelah (the lower part), the Hill Country of Judah, the Hill Country of Ephraim, the Rift Valley (a natural boundary between Israel and the regions to the east). Jerusalem itself is in the Hill Country of Judah. Finally, the main waterways in the land of Israel are the Sea (or lake) of Galilee, the Jordan River, the Dead Sea (the lowest point on the land mass of the earth.)
Israel experiences two main seasons, a rainy one (from late Fall to early Spring) and a dry one (from late Spring to early Fall). For some biblical writers (as illustrated in Deuteronomy 11.10) the topography of Israel was an ideal climate, providentially given by God. The terrain of Israel was fairly rugged but was quite suitable for growing grain, olives, and grapes - - and for raising sheep and goats. It was a “land flowing with milk and honey” (e.g. milk from the sheep and goats, and the honey that resulted from boiling grapes or dates).
The road systems of Israel included two major arteries, “the way of the sea” and the “King’s Highway.” The “way of the sea,” ran from Egypt north to the land of the Philistines to the south, and through the great Valley of Jezerel, up to the Rift Valley to Hazor and Damascus. Beyond the road systems, different biblical sources give different boundaries for the land of Israel as called out in Genesis 15.18, Deuteronomy 11.24 and six times in Judges 20.1). The changing boundaries are a result of different Deuteronomic writer’s historical points of view and also as a result of the various battles won or lost by Israel with its neighbors.
Overall, the bible is an anthology written over more than a thousand years, thus analysis of it requires knowledge of the historical context in which it was written. The history presented in the first ten books of the Bible is difficult to verify because there are few records from other, non-biblical sources, during the same historical period to verify them. When available archeology and non-biblical texts provide addition historical context to the events recorded in the Bible. Archeology helps set the stage for better understanding the culture, practices, and people living in the times the Deuteronomic authors are writing.
Tuesday, November 10, 2009
The Debate Over Chicago's Abortion Notification Law
I believe upholding Chicago's Abortion Notification Law is the prudent and compassionate thing to do despite the ACLU's arguments to the contrary.
As you may be aware, the law, originally passed in 1984 and updated in 1995, doesn't require parental consent, but it does require that parents, or adult relatives be notified 48 hours before an abortion for a girl 17 or younger. The real issue, however, I believe is about maintaining some form of accountabilty and support within families. While young men and women these days are choosing to have sex in their early teens, most still live at home with their parents who provide them with food, clothing, and shelter because they are not yet adults. Of course parents should be notified if their daughter is considering having an abortion in the same way the parents would be notified if their daughter is going to borrow the family car. It's that simple.
I'm not sure what ground the ACLU's argument against the law has a foundation to stand on. If a young women is considering the difficult decision of ending an unwanted pregnancy - - of course her family should be notified to provide her with emotional, spiritual, and financial support. If you follow the ACLU's argument, then it would follow that parent's are being cruel by setting curfew's for their children, feeding them broccoli, and telling them to turn off the television to do their homework. Without any accountability to parents all of us would be nothing more than wayward children selfishly living each day to fulfill our rights without any responsibilty to our neighbor or loved ones.
In my opinion, our country has forgotten how important the role of parents is to raising children and shaping the morality and values of our society. Is the ACLU going to step in and raise our children? I don't think so. A young woman needs the love and support of her family to navigate the difficult road of teen pregnancy. The ACLU can't provide this kind of support, only a family can.
As you may be aware, the law, originally passed in 1984 and updated in 1995, doesn't require parental consent, but it does require that parents, or adult relatives be notified 48 hours before an abortion for a girl 17 or younger. The real issue, however, I believe is about maintaining some form of accountabilty and support within families. While young men and women these days are choosing to have sex in their early teens, most still live at home with their parents who provide them with food, clothing, and shelter because they are not yet adults. Of course parents should be notified if their daughter is considering having an abortion in the same way the parents would be notified if their daughter is going to borrow the family car. It's that simple.
I'm not sure what ground the ACLU's argument against the law has a foundation to stand on. If a young women is considering the difficult decision of ending an unwanted pregnancy - - of course her family should be notified to provide her with emotional, spiritual, and financial support. If you follow the ACLU's argument, then it would follow that parent's are being cruel by setting curfew's for their children, feeding them broccoli, and telling them to turn off the television to do their homework. Without any accountability to parents all of us would be nothing more than wayward children selfishly living each day to fulfill our rights without any responsibilty to our neighbor or loved ones.
In my opinion, our country has forgotten how important the role of parents is to raising children and shaping the morality and values of our society. Is the ACLU going to step in and raise our children? I don't think so. A young woman needs the love and support of her family to navigate the difficult road of teen pregnancy. The ACLU can't provide this kind of support, only a family can.
Wednesday, November 4, 2009
The Divided Kingdom
The book of Kings was written in Jerusalem, the capital of the southern kingdom of Judah after the fall of the northern kingdom of Israel. As such, the northern kingdom is represented very negatively. The Deuteronomic Historians who wrote 1 Kings relied on royal annals and prophetic legends as their sources. Their main theme in writing was to communicate the obligation of Israel to observe the teachings of Moses, especially the worship of Yahweh. Failure to observe this obligation or covenant would result in divine punishment.
According to the prophets featured in 1 Kings, historical events are divinely controlled. These predictions are made by the prophets: Ahijah, Jehu, Elijah, and Elisha. They predict everything from punishment of Solomon to the deaths of Ahab and Jezebel, to the defeat of Israel in battle. In all situations the reason for this punishment is said to be the failure of Israel to observe the teachings of Moses, especially worshiping other gods.
As eluded to earlier, most of the prophetic judgments have to do with the northern kingdom of Israel. The northern kingdom was viewed as a moral disaster due to the sins of Jeroboam. In contrast, there are a repeated number of positive statements made about the Davidic dynasty in Jerusalem. Thus, 1 Kings reflects an ideologically biased history. The impact of this is far-reaching since the book of Kings was used as a source for other narrative books in the Bible like Chronicles.
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