Golden Calves and the History of the Priesthood
The connection between the story of the golden calf episode in Exodus 32 and the setting up of the golden calves by Jeroboam in 1 Kings 12:25-33 is well-known. One of the stories is dependent on the other, although the direction of dependence is still debated. The problem has been discussed in a number of places, but I wanted to draw out some implications of these stories for the history of the priesthood in ancient Israel.
There are three elements of the Exodus 32 story that bear on the priesthood. One is the anti-Aaron story that forms a main element of the story. It is unclear whether there was an original form of this story that did not include Aaron,1 but in the story as it is currently found he is an inseparable part of the narrative. The second element of the story that bears on the priesthood is the pro-Levite story in Exodus 32:25-29. This story is an etiology for the service of the Levites as priests.2 Noth judged this story to be a secondary addition to the original J narrative.3
It seems likely that these two elements came together at a time when there were two priestly factions vying for control. Obviously, that does not narrow the time frame that much. Opposition between the Aaronides and the Levites seems to have begun at least as early in the monarchy, Eli may also have been an Aaronide. The Aaronides, who were probably a sub-set of the Levites, rose to a position of prominence in Jerusalem and soon became the only priests who were allowed to serve in the Jerusalem temple.4 The rest of the Levites were left serving in other cities. This would mean that all the priests in the northern kingdom of Israel were Levities, at least originally.
We are told in 1 Kings 12:31 that Jeroboam appointed non-Levitical priests to serve at his shrines in Dan and Bethel. This pulls in the third element of the Exodus 32 story that bears on the history of the priesthood: the critique of the golden calf. If we are looking for pro-Levite / anti-Aaronide authors who would have reason to critique golden calves, then the Levites in the north are the obvious choice. From their point of view, the story scores points against multiple adversaries: it critiques the religious practices of Jeroboam while painting the Aaronides in a negative light.
This means this story in its present form must have originated between 930-722 BCE. Some of the traditions are probably older, and this phase of the development of Exodus 32 may have been oral instead of textual. But to me these three elements indicate that the story in Exodus 32 is of northern origin and is based at least in part on the reforms of Jeroboam. It provides a brief but tantalizing glimpse into the development of the priesthood in the 9th-8th centuries BCE.
- Aaron is barely mentioned in the parallel account in Deuteronomy 9:8-21. He shows up only in v.20 and his sin is unclear. [back]
- Why Durham says that this story does not justify the Levites ordination as priests is unclear. John I. Durham, Exodus, Word Biblical Commentary 3 (Dallas: Word, 2002), 432. [back]
- Martin Noth, Exodus, trans. J.S. Bowden, Westminster Old Testament Library (Philadelphia: Westminster, 1962), 245. [back]
- Zadok and Abiathar were both Aaronides, although Abiathar and his descendants were banished from Jerusalem for supporting Adonijah against Solomon in 1 Kings 2:26-27. [back]
On February 21st, 2008 at 4:53 pm
Kevin,
This is a very well-written article.
I recall when I studied 1 Kgs 12 with Dr. Klein (The History of Israel). We talked about Jeroboam’s heretical cult against Jerusalem priesthood regualtations.
Beyond both the pro-Levite / anti-Aaronide themes, the third element is much more interesting to me. As my brother poor Nabonidus established the cult of moon god Sin, I can see Jeroboam’s point of view (Northern Israelite, though DtrH had bias against N. Israel.
Kevin.
As your conclusion, becuase of the thrid element you would date the orgin of 1 Kgs 12 between 930-722 BCE. But I think the third element does not support your argument, but it is DtrH’s Judean perspecitve which came up much later after the event.
On February 21st, 2008 at 6:06 pm
I think it was Exodus 32 that originated between 930-722 BCE. DtrH is written later and has a bias against the north. But it seems to me that the Deuteronomistic traditions probably originated in the north among Levites who were very critical of Jeroboam and his reforms. After the fall of Samaria in 722, they brought the Deuteronomistic traditions south with them. I think this is why we first see evidence of Deuteronomism in Judah in the reign of Hezekiah.
On February 22nd, 2008 at 8:25 am
Hi, sorry to contact this way but I can’t find your email. Anyway, are you hosting the March Biblical Studies Carnival? I’ve missed the call for submissions.
Hope all is well at your new location. I’m sure it’s not as cold as the Ukraine!
On March 3rd, 2008 at 10:22 am
[…] Isaac took Rebekah into his mother’s tent. Here at Blue Cord, I discussed stories about the golden calf and what they suggest about the history of the priesthood. And lest we limit ourselves to the […]