Miller The Ways of a King

Legal and Political Ideas in the Bible
1. Auflage 2011
ISBN: 978-3-647-55034-3
Verlag: Vandenhoeck & Ruprecht
Format: PDF
Kopierschutz: 0 - No protection

E-Book, Englisch, Band 7, 296 Seiten

Reihe: Journal of Ancient Judaism. Supplements

Geoffrey P. Miller argues that the narratives from Genesis to Second Kings present a sophisticated argument for political obligation and for limited monarchy as the best form of government. The Hebrew Bible, in this sense, can be considered as one of the earliest political philosopies of the western world.The Garden of Eden story identifies revelation, consent, utopia, natural law, ownership, power, patriarchy, and justice as bases for political obligation. The stories of life after the expulsion from Eden argue that government and law are essential for a decent life. The Genesis narratives recognize patriarchal authority but also identifies limits based on kinship, higher authority and power. The book of Exodus introduces the topic of political authority, arguing that nationhood strictly dominates over other forms of political organization. The Sinai narratives explore two important sources of authority: revelation and consent of the governed. The book of Joshua presents a theory of sovereignty conceived of as the exclusive and absolute control over territory. The book of Judges examines two types of national government: military rule and confederacy. It argues that military rule is inappropriate for peacetime conditions and that the confederate form is not strong enough to deliver the benefits of nationhood. The books of Samuel and Kings consider theocracy and monarchy. The bible endorses monarchy as the best available form of government provided that the king is constrained by appropriate checks and balances. Contrary to the view of some scholars, no text from Genesis to Second Kings disapproves of monarchy as a form of government.

Geoffrey P. Miller, J.D. is Stuyvesant Comfort Professor of Law at the New York University Law School.

Autoren/Hrsg.

Miller, Geoffrey P.

Fachgebiete

• Geisteswissenschaften Jüdische Studien Jüdische Studien Heilige & Traditionstexte: Torah, Talmud, Mischna, Halacha
• Geisteswissenschaften Jüdische Studien Geschichte des Judentums Geschichte des Judentums: Biblische & Klassische Periode
• Geisteswissenschaften Christentum, Christliche Theologie Bibelwissenschaften Altes Testament: Exegese, Geschichte

Inhaltsverzeichnis

1;Front Cover;1
2;Title Page;4
3;Copyright;5
4;Table of Contents;6
5;Preface;8
6;Table of Abbreviations;10
7;Chapter One: Method;12
8;Chapter Two: Obligation;29
9;Chapter Three: Anarchy;51
10;Chapter Four: Patriarchy;75
11;Chapter Five: Polity;96
12;Chapter Six: Self-Governance;106
13;Chapter Seven: Revelation;122
14;Chapter Eight: Consent;137
15;Chapter Nine: Law;152
16;Chapter Ten: Sovereignty;166
17;Chapter Eleven: Confederacy;201
18;Chapter Twelve: Monarchy;221
19;Chapter Thirteen: Conclusion;250
20;Appendix: Prior Research;254
21;Sources Consulted;258
22;Table of Biblical Citations ;286

Leseproben

(S. 220-221)

The books of Samuel and Kings tell the history of the monarchy in ancient Israel : its foundation under Samuel and Saul; the glorious days of the united monarchy under David and Solomon; the schism that separates the northern and southern kingdoms; the persistent tendency of kings to tolerate the worship of foreign gods; the fall of the northern kingdom to the Assyrians; the struggle of the southern kingdom to maintain its independence; the theological and political reforms of Hezekiah and Josiah; the fall of the southern kingdom to Babylon; and the destruction of the temple and the deportation of the country’s leaders. This setup allows the author to complete the analysis of confederacy and also to consider the pros and cons of two other forms of government: theocracy and monarchy.

Confederacy Redux

The analysis of confederacy begun in the book of Judges winds up with the narratives concerning Eli, the priest of Shiloh who judges Israel at the beginning of the first book of Samuel. The author’s treatment of Eli contrasts with that of other Israelite leaders.

(a) We might expect that a figure as important as Eli would receive an introduction commensurate with his status. We might learn of his background —the names of his father or even his grandfather. We might learn of some exceptional quality that raises him above the crowd—valor in battle, unusual physical prowess, or charismatic gifts of personality.We might find a description of some dire situation in Israel that causes Eli to rise up as a savior of the people. The author provides no such introduction. About Eli’s parents and grandparents we learn nothing. No crisis in Israel’s affairs triggers Eli’s appointment as judge; the author, in fact, seems uninterested in how Eli came to occupy the office. The reasons for the lack of deference paid to Eli become apparent as the narrative progresses.

(b) The spirit of God does not enter Eli as it does in other judges. Eli displays no charismatic gifts. He receives no word, vision, or other revelation. He does not recognize genuine communication with God even when he sees it in others. He upbraids Hannah for being drunk when she is actually deep in prayer (1 Sam 1:14). Later, he twice fails to recognize that the young Samuel has experienced a vision from God, apparently attributing the boy’s experience to a dream (1 Sam 3:2– 7).

(c) Eli is weak and ineffectual—old, fat, and nearly blind (1 Sam 2:22; 3:2; 4:15– 18). He is depicted in passive postures that reinforce the impression of incapacity : sitting in a chair (1 Sam 1:9; 4:13) or lying in bed (1 Sam 3:2).He is equally passive when performing his job as priest. When Hannah prays for a child, Eli does not intercede with God on her behalf or even ask what her prayer is about. Instead, he dismisses her with the parting shot, “May the God of Israel grant you what you have asked of him” (1 Sam 1:17)—ironically sealing his own fate, because the son Hannah has asked for will eventually supplant Eli’s own house.

Über Autor(innen)

Miller, Geoffrey P.
Geoffrey P. Miller, J.D. is Stuyvesant Comfort Professor of Law at the New York University Law School.