Historical Interlude

 The circumstances surrounding the destruction of the temple and the subsequent Babylonian exile of the Israelites has always been more or less a muddle of dates and names for me.  Reading Samuel and Kings has helped, but in order to place the Babylonian exile in its proper time and place with greater clarity, I did a little background reading and the results are below:

6000 B.C.  -  evidence of settlement in Mesopotamia/Babylonia (present-day

4000-3000 B.C.   Invention of writing;  Sumerian cuneiform
        Sumers - Semitic?  native to Babylonian area;  polytheistic
        Akkadians  - Semitic; came into area from Arabia
        Neo Sumerian period or Ur period  2100 B.C.;  first written law; Gilgamesh stories; weights,measures,standardized calendar
        Amorites invaded - Semitic  1800 B.C.  entrenched in Babylon;  Hammurabi;  tended toward
           worship of one god, Marduk;  Hammurabi brought whole of Mesopotamia under his rule in 1760 B.C.
           
1600 B.C. - Indo-Europeans from Caucasus invaded;  western group heads for Turkey, Europe and
        Balkan Peninsula;   eastern group heads for Mesopotamia, Indus Valley, Iran;  Hittites went to Anatolia
1595 B.C.  Hittites ended Hammurabi's dynasty
1200 B.C.  Kissites   Indo-Aryan group
                   Elamites   Indo-Aryan?
1000 B.C.   Control of area held variously by Elamits, Assyrians, Arameans, Chaldeans
          Arameans  Semites borrowed hieroglyphic writing system from Egypt;  semi-nomaide;  always  trouble
 900 B.C.  Chaldeans  were they Arameans?  some say yes, but evidence says they were a separate
              Semitic tribe; tended toward worship of Marduk; had taken over southern Babylonia by this
              time;  like Arameans they were always trouble; always independent
700s B.C.   Assyrians conquered Israel and ended Babylonian power in the area but couldn't bring  
              down the Chaldeans and Assyrians
          Sargon II, king  722-705
           Sennacherib, king  705-681
680 B.C.  Babylon, which had been destroyed by Sennacherib was rebuilt and was absorbed into Assyrian empire
605 BC  end of Assyrian empire
605-562 BC  Nebuchadnezzar (a Chaldean) rules making Babylon the capital of his empire; worship
       Marduk;  ziggurat Etemenanki  (Tower of Babel)
597 BC   Nebuchadnezzar laid seige to Jerusalem;  first deportation of Hebrews
586 BC    Nebuchadnezzar destroyed Solomon's temple; second deportation
562-539    Chaldeans took control of Babylon;  Nabonidus, king;  Belshazzar, king, son of Nabonidus
539 BC  Persians;  from Parsa in southwest Iran;  Indo-Aryan
      539-529  Cyrus II
     529-486    Darius
     486-465    Ahasuerus  (Xerxes I)
     465-424     Artaxerxes I
      404-358    Artaxerxes II

      Cyrus  conquers Babylon and sends Hebrews back to 'Palestine'  Why?

331 B.C.  Alexander the Great conquered Babylonia

1st and 2nd Chronicles

I did mostly skim 1st and 2nd Chronicles because these books re-tell much of the contents of the books of Samuel and Kings.  Nonetheless, it was a good review of the establishment of David's monarchy, the kingdom of Israel, its breakdown into north and south and finally its fall at the hands of first the Assyrians and then the destruction of Jerusalem by the Babylonians.

Baker's commentary repeatedly reminds that the Chronicler (as the author of these two books is identified, thought to be a Levite priest) is presenting a "special theological point of view" regarding the events in the books of Samuel and Kings.  He is giving a "theological history."  I admit that this point eluded me though I did note that David's kingship was an obvious theme, that David's faults are ignored by the Chronicler and that, for the Chronicler,  the history of Israel begins with David. 

2nd Kings

Elijah and Elisha figure prominently in the beginning of 2nd Kings.  Elijah can part waters like Moses, multiply food like Jesus, heal the sick and raise up (or simply revive?) the dead like Jesus, he can bring fire down from the sky and he is at last taken up to heaven in a whirlwind.  Elisha has remarkable powers as well.

The first 17 chapters give an account of the reigns of the various kings of Israel and Judah.  Elisha figures actively in the proceedings which center around the theme of punishment for worshiping pagan gods and not the Lord. Baal is Canaan's storm god and Canaan is frequently described as an evil place.

The notes on Baal-zebub are interesting.  Baal means lord or prince and Baal-zebub means Lord of the Flies (calling to mind the title of William Golding's novel).  Baal-zebub is described as a version of the god Baal and his name is most likely a corruption by the Israelites of Baal-zebul which means Baal the prince.  In the New Testament Baal-zebub is identified as Beezlebul or the prince of demons.

Also of note is that prophets of the day had guilds or associations (and see my note in 1st Kings regarding prophets).  I didn't think that a prophet would lead such a mundane existence as belonging to a fraternity of sorts.    

Jezebel does indeed meet a horrible death in 2nd Kings, apparently as much for her infidelity to the Lord as for her previous plotting to rob Naboth of his vineyard. 

Aram and the Arameans are essentially Syrians. The Aramean incursions into Israel and the dealings between Aram and the Israelites forecast the growth of the Assyrian empire which eventually puts an end to the reign of Israel's line of kings.  Pekahiah, Pekah and Hoshea are the last three Israelite kings to rule before the Assyrians prevail over Samaria.  There follows in Ch. 17 a lengthy explanation of why Israel fell.  Its failure to worship only the Lord also included yielding to other prohibitions:  worshiping cast images of calves, making a sacred pole, worshiping the sun, moon and stars, making their children pass through fire (!), relying on "divination and augury" and of course worhshiping Baal. 

With Israel done for, we switch to the reign of Hezekiah in Judah.  He was a faithful follower of the Lord and mirrored the greatness of David in his service to Judah. I got the impression that he tried to appease King Sennacherib and the Assyrians (and later the Babylonians).  The prophet Isaiah appears here for the first time (if he's spoken before this, I missed it).  After Hezekiah consults him, it's Isaiah who delivers the message that the Lord will not permit the destruction of Judah by the Assyrians.  "I will put my hook in your nose and my bit in your mouth;  I will turn you back on the way by which you came." (Ch 19, 28)  And, indeed, "the angel of the Lord set out and struck down one hundred eighty-five thousand" (Ch 19, 35).  Read Lord Byron's poem describing the defeat of Sennacherib's soldiers. 

And the might of the Gentile, unsmote by the sword, Hath melted like snow in the glance of the Lord! 

Hezekiah is then left to confront the Babylonians and their king, Nebucheddnezar.

1 Kings

The book of 1 Kings is a continuation of the Deuteronomistic histories as both the study guides and my study Bible kept reminding me.  The two books of Kings are divided up like this:  1)  Reign of Solomon from 970 B.C. - 930 B.C.   2)  The division of the kingdom after Solomon dies; Israel in the north, Judah in the south and the fall of Israel at the hands of the Assyrians in 722 B.C.  3)  The destruction of Jerusalem and the Temple in 587 B.C. at the hands of the Babylonians.

The reign of Solomon includes the building of the temple, Solomon's wisdom in settling the argument between two women who lay claim to the same child, his visit from Queen of Sheba (Sheba thought to be present-day Yemen), not to be confused as I almost did with Solomon's mother Bathsheba.  Solomon's marriages, outside the faith as it were, and his willingness to worship the gods--Astarte, Chemosh and Milcom-- of his various wives pretty much spell his downfall and the break-up of the kingdom.

There follows a string of tales about the kings of these respective kingdoms.  In Israel there is Jeroboam, Omri and Ahab among others.  Ahab is the king who marries the calculating Jezebel.  The story of Jezebel's machinations to kill off Naboth in order to deliver to Ahab the coveted vineyard of Naboth is a good one.

A number of prophets appear in this book.  There is Ahijah and Elijah the Tishbite.  Here is the recounting of the drought and the widow who feeds herself, her son and Elijah for several days even though she had only a small amount of flour and a little oil.  In Chapter 22, there is the interesting exchange between the prophets Micaiah, Zedekiah and others un-named.  As the note in my study Bible points out,  "Even a genuine prophet cannot determine whether another prophet's oracle is true or false."  Who knew.

1 Kings ends with the death of Ahab as prophesied by Elijah.  Apparently, Jezebel's fate awaits her in 2 Kings.

2nd Samuel

The Second Book of Samuel is concerned with David's kingship ( from 1000-960 B.C.) and his various exploits such as that with Bathsheba and his calculated killing of Uriah.  There is also David's attempt to build a house of cedars for the Lord.  I seem to recall studying this passage at some point along the way and the conclusion was that the Lord is reminding David who's who, that he, David, has overstepped the limits of his authority and that God will determine the time and place for building a temple.  In fact, it seems to me that Ch.7, 5-17 is a pretty dramatic declaration to David of the extent to which God'power and might directs the life of Israel and of David its king.  And, it's not without humor.  The Lord tells David (Ch. 7, 6),  'I have not lived in a house since the day I brought up the people of Israel from Egypt to this day. . . .'  implying, so what the heck makes you think you should build me one now?

Both study guides (Garrison and Baker) mention that there is little theological importance in the books of First and Second Samuel, with the exception of Ch. 7 ( Nathan the prophet assures David of God's promise that David's descendants will rule forever).   In fact, Garrison recommends skimming both books of Samuel (as well as Kings and Chronicles for that matter, but not Job).   He does point out though that these books are necessary because they provide "accounts of the most glorious decades of Israel as a political community" and lay the groundwork for understanding Israel's future. 

Baker also notes the "theological statement" of the "effects of sin on a family."   He refers of course to the way in which David's adultery precipitates a "punishment of disorder and violence"  with the rape of Tamar, Absalom killing Ammon, Absalom trying to kill his father and so on.  We can observe the same sort of disorder and violence being wreaked on the family today as a result of the weakening of marriage and the so-called sexual "freedom" touted by our culture. 

1st Samuel

Book Written:  During the reigns of David and Solomon from 1000 B.C. to 930 B.C.;  written by court scribes

Time Period/Setting:  The one hundred years from 1070 to 970 B.C. so a transition between the time of Judges and the establishment of the kingdom of Israel;  Samuel evenutally becomes one of Israel's judges and will appoint first Saul and then David as kings 

Title:  Two of my study guides make the point that although this book of the Bible is largely about earthly kings, Saul and David, the book takes the name of the prophet Samuel who appoints them. 

In fact, my study Bibles notes that once the Israelites insist on an earthly king, the role of the prophet in the life of Israel changes.  "With the advent of kingship, the role of the prophet in the new age is defined as twofold: the prophet will be an intercessor between Israel and the Lord and an advocate of morality and justice."  See Chapter 12.

The story begins with another barren wife (Hannah), another rivalry between wives (Hannah vs. Peninnah, wives of Elkanah) and another mother who "sacrifices" her only son (Hannah, Samuel).  Hannah explains that for as long Samuel will live, she lends her son to the Lord.

The first book of Samuel gives one of those accounts of God's anger with his disobedient flock that depict the Lord as quick to anger and slow to forgive, just the opposite of how we are to understand him.   Much as He says in Genesis that he's sorry that he made us, he tells Samuel, "I regret that I made Saul king, for he has turned back from following me, and has not carried out my commands (15,10-11)."  An act of disobedience on the part of Saul prevents him from ruling over Israel forever. He's punished.  It's that simple I suppose though it 's a little hard to accept. The matter of obeying God is serious and seems eminently non-negotiable in the Old Testament.  When you're bad, you're bad.  When you're good, well, at least that's better.

In Chapter 9, Samuel travels to Saul's home country to anoint him as king of Israel.  As HC mentions, the account reads  like a fairy tale which, ironically, I find, makes the whole account of Samuel seeking out Saul more believable (didn't C.S. Lewis write about that, myths and reality, etc.):  Saul goes looking for his father's missing donkeys and finds a kingship besides (the donkeys do turn up).   And, looking at the New Testament as an extension of the Old Testament and the Old as a prefiguring of all that is to happen later (allegory or typology according to the Catechism 117.1), Saul, a soon-to-be king of Israel meeting up with a prophet at the well (1 Samuel 9,11-12) is a sign or type of Christ's kingdom and the living water that Christ will bring (John 4, 1-40).  Saul joins Isaac and Jacob as such a sign or type.  Abraham's servant encounters Isaac's future bride Rebekah at the well (Genesis 24, 15-21) as Isaac will assume the role of patriarch.  Jacob meets Rachel at the well (Genesis 29, 9-12) and Jacob will soon be the earthly king of the Hebrew kingdom that will soon follow.  

In Chapter 16, we meet up with Ruth and Boaz's grandson, Jesse, father of their great grandson, David.  David eventually marries Saul's daughter, Michal, but the intrigue and enmity between Saul and his son-in-law and daughter has none of the devotion and charity that Ruth had toward her in-laws or that Ruth and Boaz demonstrated to one another in their marriage.

Ruth

Book Written: Sometime between 900-700 B.C.

Time Period/Setting: Time of Judges; between 1200-1000 B.C.

Title:  Named after protagonist of story though Naomi is equally a central figure


The website, Catholic Womanhood, published my reflection on the Book of Ruth. You can read it here.