Book of 1 Kings - Bible Survey

The first book of Kings pursues the history of the kingdom, not only to the division under Rehoboam, but to the death of Jehoshaphat and the reign of Ahaziah. A design similar to 1 and 2 Samuel pervades it and its successor. So in the Septuagint and in the Vulgate they are together entitled the Four books of Kings. But they essentially differ from all other annals, in that prophets in this case were the historians: a character which rationalism does its utmost to doubt, darken, and destroy, but in vain. Only Christ stands, and will, in every relation in which the first man failed; and as king it will be displayed power and glory on earth as in the heavens. Who but an unbeliever cannot discern a greater than David in Him Who, delivered from the strivings of the people, is made Head of the nations?

Let us examine a little the position of this kingly power according to the word; for responsibility and election met in it, as well as the foreshadowing of the kingdom of Christ. In chapter 7 of the Second Book of Samuel we have seen the promise of a son whom God would raise up to David, and who should reign after him, to whom God would be a father, and who should be His son, who should build the temple of Jehovah, and the throne of whose kingdom God would establish for ever. This was the promise: a promise which, as David himself understood, will be fully accomplished only in the Person of Christ (1 Chron. 17:17). Here is the responsibility: "If he commit iniquity, I will chasten him with the rod of men and with the stripes of the children of men" (2 Sam. 7:14); which David well understood also (1 Chron. 28:9). The book which we are considering shews us that this responsibility was fully declared to Solomon (2 Sam. 9:4-9), Psalm 89:28-37 sets the two things also before us very plainly, namely, the certainty of God's counsels, His fixed purpose, and the exercise of His government in view of man's responsibility. In the Book of Chronicles we have only what relates to the promises (1 Chron. 17:11-14), for reasons of which we will speak when we examine that book. From all these passages, we perceive that the royalty of David's family was established according to the counsels of God and the election of grace; that the perpetuity of this royalty, dependent on the faithfulness of God, was consequently infallible; but that at the same time the family of David, in the person of Solomon, was in fact placed upon the throne at that time under the condition of obedience and faithfulness to Jehovah. If himself or his posterity were to fail in faithfulness, God's judgment would be executed; a judgment which nevertheless would not prevent God's fulfilling that which His grace had assured to David.

The Books of Kings contain the history of the establishment of the kingdom in Israel under this responsibility, that of its fall, of the longsuffering of God, of God's testimony amid the ruin which flowed from the unfaithfulness of the first king, and finally that of the execution of the judgment, a longer delay of which would but have falsified God's own character, and the testimony that should be given to the holiness of that character. Such delay would have borne a false testimony with respect to that which God is.

First Kings introduces the kingdom of Solomon over Israel, a type of the glorious kingdom of the Lord Jesus in its settled state of millennial peace and prosperity ‑ not in its powerful conquests. Its wealth and glory have been unsurpassed in history. Solomon was given the honor of building the temple of God, a building of marvellous magnificence, the center of Israel's worship and unity. God has never, and will never authorize the building of any other temple than in the same location.

But Solomon sadly failed to bear the responsibility of such honor. Though a believer, his personal life degenerated deeply through unholy marriages and other self‑indulgence contrary to kingly dignity. And when he died, the kingdom of Israel was split cruelly in two, with ten tribes revolting from Judah and Benjamin. This rift has never been healed nor will be until the Lord Jesus takes the throne over Israel.

The book then deals largely with the history of the succession of kings who ruled over Israel, the ten tribes, in Samaria. Their kingdom passed from family to family through many conspiracies and rebellions. This was totally contrary to God, of course, and not one of these kings appears to have been even a believer. The kings of Jude (the line of David) are also mentioned, but with much less detail. The prophet Elijah appears in chapter 17, a stern witness against Israel's wickedness; and other prophets also intimate to us the fact of the kings proving a failure.

In the days of the Kings of Israel, the kings were the leaders. David was outstanding in his devotion and fidelity; Solomon starting well, and finishing very badly; his weakness and idolatry being the cause of the division of the kingdom. Among the succeeding kings of Judah there were some faithful, and some unfaithful; the infidelity and idolatry that marked the unfaithful, both of Judah and of Israel, leading to their expulsion from the land into which God in His goodness had brought them.

The history of the 19 kings each over Israel and Judah (without queen Athalja) is the report of the second decline of the people of God. After Israel's salvation out of Egypt and its introduction into Canaan under Moses, Aaron and Joshua, the people declined the more and more from God despite of priesthood and the office of judges. By introducing the kingdom under David God made a new beginning with His people but after a short time the decline started again. The first period ended with the people's rejection of Jehovah (1 Sam. 8:7) and in the second period Israel had to be rejected of God (2 Chron. 36:16).

First and Second Kings continue the history in Judah till the captivity, and then Lo-ammi was written on the nation. There are, of course, many details - various characters of faith, etc., as Hezekiah of faith, Josiah of obedience, Jehoshaphat of piety, but never, through association with the world, for success.

God repeatedly sent prophets to the people who tried to bring them back to the Lord. Amongst the prophets Elijah, Elisha and Isaiah ought to be mentioned especially. Elijah was the prophet of judgment and eight miracles are reported of him. Elisha was the prophet of grace and 16 miracles are reported. Isaiah was the prophet of the Messiah. The expression "man of God" appears over 50 times in the books of Kings. This is why the two books bear especially a prophetic character while the books of Chronicles have a priestly character.

God's judgment on all 19 kings of the northern ten - tribe - kingdom was "he did evil in the sight of the Lord". Amongst the kings of Judah a few were faithful to Jehovah, especially Jehoshaphat, Hezekiah and Josiah. The revivals among the people of God led by these kings may be compared to the revivals in Christendom (e.g. reformation in the 18th/19th century).

In the history which we are about to consider we shall find the ways of God more immediate and direct with those who were in direct and avowed relationship with Him, according to His grace towards David, and in connection with the house that had been dedicated to His name. When their kings were faithful, all went on well.

The first king is speedily set aside. But then David, a man after God's own heart, is promoted to the kingdom, which in his hand extends a long way toward the limits of the ancient promise to Israel, while he is promised the perpetuity of it in his seed, spite of all failure. Might it not seem as if now there would be no check or interruption to the blessing thus connected with the presence of the king?