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D2 O UDE TESTAMENT , 2001-2002; VIERDE COLLEGE : 1 OKTOBER 2001

Frank Crsemann, Jahwe allein ist Knig - Traditionsgeschichte von 1 Sam 8,7

und 12,12, pp. 73-84 of Der Widerstand gegen das Knigtum

Introduction

Crsemann states: 1Sam 8, 11-17 describes polemically factual relations of power(s)(72). Cf. I Kings 9:22a, 22b; I Sam 8:17. According to him, the addressees against whom

the polemic is directed, are rich Israelite people (peasants).

Central verses from I Samuel

8:7 - ~h,yle[] %OlM.mi Wsa]m:( ytIao

12:12 - ~k,K.l.m: ~k,yheloa? hw:(hy.w:

A pre-Dtr tradition

The Dtr-Dtn reform-conception, with its strong kingship-critical tendency, could not use

the title of king for Jahwe. So in Dtn-Dtr thought the image of Jahwe as king is wholly

strange (74). Yet, Dtr doesnt follow the alternative posed in the two texts cited above:

either a mundane king or Jahwe as heavenly king; finally Dtr accepts, though

critically, mundane kingship in Israel. So in verses 8:7 and 12:12 we probably have a

pre-Dtr tradition. Whether this tradition was once part of the socio-critically arguing

layer in I Sam 8 and 12, is for now still a question.

Speaking of God as king

The title king is in no way an original part of the faith in Jahwe, but a relatively late

description, which arose from the cultural environs of Israel. In this environment,

however, the divine king is absolutely no contradiction to the human king on the

contrary: both belong together (75). According to Crsemann, this goes predominantly

for Egypt and Ugarit. So speaking of Jahwe as the only king seems to be typical for an

Israelite theological tradition.

Roots of the Jahwe-as-king tradition

The religious centre of talk of Jahwe as king was, of course, the temple cult at

Jerusalem. Here, Jahwe was honoured as highest god, king of the gods, king of the

world, but also as the king of Israel, and of the individuum. This talk had its roots in1

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Jebusite, pre-Davidic traditions. The same applies to the linking of this language with

old-Israelite traditions, especially that of the Ark of Jahwe ( I Sam 6).

Other HB-texts about kingship

There are three further passages, which might help us a little further: Judges 8:22f,

Deuteronony 33:5 and Numbers 23:21.

I: JUDGES 8

Jdgs 8:22f is a text, which, according to Crsemann, who pays not much attention to

it, [a text which] consciously ignores the concept of king (75). In it we find a

contrast of Jahwes kingship with kingly, earthly reigning:

Then the men of Israel said to Gideon: You, rule over us - you, and your son, and the son of your son

also: for you have delivered us from the power of Midian. And Gideon said to them: I wont rule over

you, nor shall my son: the Lord shall rule over you.

II: N UMBERS 23-24

Further, in the order which Crsemann has, the book of Numbers requires our attention.

According to Crsemann, the materials of chapter 24 are older than those of chapter

23, especially the speeches, so we start with chapter 24. It contains two main speeches

by Balaam:1) vv. 3-9, and

2) vv. 15-19.

In these speeches we find allusions to the kings Saul (v.7) and David (v.17f.). In Balaam

s first speech in ch. 24 the victory of king Saul over Agag is central to Jahwes

intervention for Israel. Balaam s second speech in this chapter is a glorification of

David and his political sucess.

Now we can look to chapter 23 especially verse 21. This chapter evokes clearlyanother picture. The speech-texts at least seem to be younger than those in chapter

24. In Nmb 23 we have two speeches, delivered by Balaam:

1) vv. 7-10, and

2) vv. 18- 24.

The earthly king doesnt play a role, the unassailability of Israel is exclusively and

directly traced to Jahwe himself to his blessing (vv.8.20), his action (v.23b), and his

presence. For the decisive factor for Israels security is described in verse 21b as

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follows:

Jahwe, his God, is with him ( wOM[i ) and %l,m, t[;Wrt. in his midst. (transl.: FCr)The Lord, their (= the Israelites) God protects them; he is their celebrated king. ( Groot Nieuws

Bijbel , 1986)

Therefore, Israel cant be struck neither by !w

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- So, the mention of some earthly king in verse 5 is not integrated in our chapter, so

it must be secondary, together with verse 4a.- But, says Crsemann, this requires assumptions which are too complicated.- So there is no other possibility than this, that in verse 5 we have a reference to the

kingship of Jahwe.- Theologically, this verse could be a conscious anti-image for the rise of the first

Israelite kingdoms (82), especially those of Saul and David. It states that Jahwe is

the only legitimate and superior king of Israel. This contradicts overtly the kingship

traditions from Jerusalem.- This view we have already discerned in Nmb 23. But also on other points can we

find similarities between these chapters from Numbers and Deuteronomy :

*the image of Israels living apart from the surrounding nations ( Dt 33:28, Nmb

23:9), referring to a period pre-dating Davids inclusion of Canaanite cities and

other non-Israelite territories in Israel;

*pre-monarchial traditions: theopany, Sinai- and Exodus-traditions;

*the image of Israel as a tribal people.- These texts could thus safely be dated after the formation of the monarchial state

more precisely: the Salomonic period and before the collapse of the Northern

Empire.- A central point of attention in this discussion should be that the concept of (Jahwe

s) kingship is to be intimately linked with Israels political security.

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