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A Literary and Theological Reading of 1 Kings 13 The Fate of the Man of God from Judah: A Literary and Theological Reading of 1 Kings 13 by Manhee Yoon A Thesis submitted to the Faculty of Wycliffe College and the Biblical Department of the Toronto School of Theology In partial fulfilment of the requirements for the degree of Doctor of Philosophy in Theology awarded by the University of St. Michael’s College © Copyright by Manhee Yoon 2016 The Fate of the Man of God from Judah: A Literary and Theological Reading of 1 Kings 13 Manhee Yoon Doctor of Philosophy in Theology University of St. Michael’s College 2016 Abstract A problem of interpretation in the case of 1 Kings 13 is that scholarship has not reached a consensus as to what its main theme is, mainly due to the lack of any agreed hermeneutical principles to employ for the interpretation of the story. This dissertation will make it an aim to get at the narrator’s (or the implied author’s) intention and, based on the hermeneutical principles framed by the aim, will argue that a) the main theme of 1 Kings 13 is the certainty of God’s judgment on Jeroboam, which is visualized in the prophecy and fulfillment structure of the story and b) the story is best categorized as consisting of prophetic symbolic acts in which the narrator configured the actions of prophets in a way to illustrate and prefigure the fate of Jeroboam’s dynasty. My thesis is an attempt to read the story literarily and theologically—an approach that has not been undertaken enough for this chapter—and to present a coherent interpretation of the story in light of this approach. ii Acknowledgments I would like to express my deepest gratitude to my dissertation supervisor, Dr. Christopher Seitz, and the other members of my committee, Dr. Marion Taylor, Dr. Glen Taylor, Dr. Brian Irwin, and Dr. Keith Bodner, for their full support and encouragement throughout my doctoral studies. I would not have been able to complete this dissertation without their timely wisdom and counsel. Thanks also go to my wife, Hyun Jung Lee, and my two children, Esther and Micah, who have always supported me with their constant prayers and love for me. iii Table of Contents Introduction……………………………………………………………………………………….1 Chapter 1 — A Survey of Modern Scholarship of 1 Kings 13 and Hermeneutical Suggestions 1.1 Introduction……………………………………………………………………………….10 1.2 A Survey of Modern Scholarship on 1 Kings 13…………………….……………………11 1.2.1 Historical-Critical Approaches……………………………………………………11 1.2.1.1 Historical-Critical Issues Regarding the Date and Composition of 1 Kings 13...………………...….……………………………………….11 1.2.1.2 Key Historical-Critics of 1 Kings 13…………………………………..13 1.2.1.3 A Few Topics Raised by Historical Critics Related to 1 Kings 13…….18 1.2.1.3.1 The Theme of True and False Prophecy……………………19 1.2.1.3.2 1 Kings 13 in Its Relation with 2 Kings 23…………………21 1.2.1.3.3 1 Kings 13 and the Book of Amos………………………….24 1.2.1.4 Conclusion……………………………………………………………..27 1.2.2 Karl Barth: A Theological Reading……………………………………………….29 1.2.2.1 Karl Barth: A Theological Reading……………………………………29 1.2.2.2 David Bosworth: A Literary-Critical Approach……………………….31 1.2.3 Narrative Criticism………………………………………………………………..34 1.3 Hermeneutical Suggestions for the Interpretation of 1 Kings 13…………………………40 Chapter 2 — Exegesis of 1 Kings 13 2.1 Introduction……………………………………………………………………………….46 2.2 Exegesis of 1 Kings 13…….………………………………………………………………46 2.2.1 The Goal of Exegesis……………………………………………………………...46 2.2.2 The Scope of Our Study…….……………………………………………………46 2.2.3 Delimitation of the Text…………………………………………………………47 2.2.4 Structural Analysis of 1 Kings 13…………………………………………..…….51 2.2.4.1 Structure of the Story……….……………………………………….….50 2.2.4.2 Notes on the Structure………………………………………………….51 2.2.5 Exegesis of the Story…………………………………………………………..…54 2.2.5.1 Opening Exposition (12:32 –33a)….…………………………………...54 2.2.5.2 The Prophecy against the Altar at Bethel by the Man of God from Judah (12:33b –13:2)……………….…..………………………………56 2.2.5.3 The First Set of “Word” and Fulfillment (13:3 –6)……..………………60 2.2.5.4 The Man of God’s Obedience (vv. 7 –10)……………..……………….63 2.2.5.5 Transition: Introduction of the Old Prophet of Bethel (vv. 11 –14)……..66 2.2.5.6 The Man of God’s Disobedience (vv. 15 –19)…………………………..68 2.2.5.7 The Second Set of “Word” and Fulfillment (vv. 20 –26)…………..….74 2.2.5.8 The Man of God’s Prophecy against the Altar at Bethel is Confirmed by the Old Prophet (vv. 27 –32)...………………………..….78 2.2.5.9 Ending: the Narrator’s Comment (vv. 33 –34)………………………....80 iv 2.3 The Theme of the Story…………………………………………………………………....81 2.3.1 Altar: A Metonym for the Sin of Jeroboam……………………………………..…82 2.3.2 Obedience and Disobedience…………………………………………………....83 2.3.3 The Certainty of God’s Judgment on the House of Jeroboam…………………..…85 2.4 1 Kings 13:11 –32 as Prophetic Symbolic Actions……………………………………..…86 2.4.1 The Man of God from Judah Symbolizing King Jeroboam………………………..87 2.4.2 Prophetic Symbolic Actions in the Hebrew Bible…………….…………………..90 2.4.3 1 Kings 13 and 1 Kings 20:35–36………………………………………………...95 2.4.4 1 Kings 13 as Prophetic Symbolic Actions……………………………………….98 2.4.5 A Few Problems to Consider…………………………………………………….100 2.5 Conclusion…………………………………………………………………………….…105 Chapter 3 — A Literary Analysis of the Jeroboam Narrative 3.1 Introduction………………………………………………………..…………………….109 3.2 A Literary Analysis of the Jeroboam Narrative…………………..…………………….109 3.2.1 Delimitation of the Jeroboam Narrative…….………..………….…………109 3.2.2 Overall Structure of the Jeroboam Narrative……………..………………………110 3.2.3 Literary Connections among the Constituent Parts of the Jeroboam Narrative…..112 3.2.3.1 Ahijah’s Prophecy Regarding the Rise of Jeroboam (11:26 –43)…..…113 3.2.3.1.1 Introduction of Jeroboam (11:26 –28)…………………..113 3.2.3.1.2 Ahijah’s Prophecy and Solomon’s Reaction (11:29 –40)…115 3.2.3.1.3 Regnal Resume (11:41 –43)………………………………120 3.2.3.1.4 Conclusion……………………………………………….120 3.2.3.2 The Rise of Jeroboam and the Secession of the Northern Tribes (12:1 –25)…..…………………………………………………..121 3.2.3.2.1 The Flawed Character of Rehoboam Blamed for Israel’s Revolt…...………………………………….........122 3.2.3.2.2 Jeroboam Plays a Minor Role in the Revolt…………..….125 3.2.3.2.3 The Secession Is Attributed to Yahweh………………..…128 3.2.3.2.4 Conclusion……………………………………………..129 3.2.3.3 The Sin of Jeroboam (12:26 –31)…………………………………..….130 3.2.3.3.1 Conclusion……………………………………………..134 3.2.3.4 Ahijah’s Prophecy Regarding the Fall of Jeroboam (14:1 –20)…..……135 3.2.3.4.1 Conclusion………………………………………….….141 3.2.4 The Theme of the Jeroboam Narrative………………………………………...…141 3.3 1 Kings 12:32 –13:34 in the Jeroboam Narrative……….……………………………..….143 3.3.1 The Literary Connections of the Story of the Man of God (1 Kings 12:32 –13:34) with Other Parts of the Jeroboam Narrative.………………………143 3.3.2 The Location and Function of the Story of the Man of God (1 Kings 12:32–13:34) in the Jeroboam Narrative.………………………………………...145 3.4 Conclusion……………………………………………………………………………..146 Chapter 4 — A Theological Approach to the Jeroboam Narrative ii 4.1 Introduction……………………………………………………....……………………148 4.2 Theological Themes of the Jeroboam Narrative……………….…………………………149 4.2.1 Theological Problems Raised Regarding 1 Kings 13….……....…………………149 4.2.2 Theological Approaches to the Book of Kings and the Deuteronomistic History..150 4.3 The Deuteronomist’s Theology of the Word of Yahweh………………………………..154 4.3.1 The Deuteronomist’s View on the Role of the Prophets………………………….157 4.3.2 The Prophet as a Sign ( tpeAm )…………………………………………………..….160 4.4 God’s Will and Humans’ Decision…………………………………….……………..….163 4.4.1 Dual Causality Principle………………………………………..…………….….166 4.4.2 God Is Not Held Responsible for Humans’ Sins or Errors………..……………….170 4.5 The Story’s Literary Effects on the Reader………………………………………….…...172 4.6 Conclusion……………………………………………………………………………..181 Conclusion & Future Study……………………………………………………………...….….184 Bibliography……………………………………………………………………………...….188 ii Introduction Background Most readers of the Book of Kings find 1 Kings 13 mysterious and difficult to understand because of, among other things, its eccentricity. The man of God arrives at the altar in Bethel and proclaims a message of judgment against the altar. He was commanded not to eat or drink in Bethel, and not to return the way he came to Bethel. Deceived by the old prophet of Bethel, however, the man of God disobeys the command that he received and, as a punishment, gets killed by a lion. The old prophet brings back his body, buries it in his own grave, and laments over him. A few questions immediately arise in the mind of the reader. Why was the man of God from Judah given such a command in the first place? What was the motive of the old prophet of Bethel when he deceived the man of God from Judah? Why was the man of God punished when he was deceived into disobeying the word of God innocently, whereas the old prophet of Bethel who led the man of God from Judah to disobedience went unpunished and, more surprisingly, became a messenger of the true word of God? Where is God and what is his role in this story? What is the theology of the story? A number of historical critics investigated the story and suggested a variety of hypotheses regarding the composition of the story. J. Morgenstern, for example, argued that the second half of the story (vv. 11-32) is a secondary expansion of the first half (vv.
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