Book of 2 Kings - Bible Survey

The Division of the Second Book of the Kings

The second book of the Kings is a continuation of the history of the kingdoms of Israel and Judah up to the time of the captivities. As stated in the introduction to the book of Kings, both books were originally undivided. In the opening chapters Elijah the prophet is seen once more in his final ministrations, followed by his translation. Then Elisha comes upon the scene. In and through his ministry and miracles Jehovah manifested His power in behalf of His people. It was Jehovah's gracious appeal to Israel to return unto Him. The history of decline and apostasy in Israel and Judah follows after that. The house of Israel was first carried into captivity through Assyria. In the Kingdom of Judah a revival took place under Hezekiah, which was followed by a reaction under Manasseh and Amon. After Josiah's reform and death Judah's doom was sealed. The book ends with the record of the siege of Jerusalem and the captivity. Hosea and Amos exercised their prophetic offices in the northern Kingdom, while Isaiah, Jeremiah, Joel, Obadiah, Micah, Nahum, Habakkuk and Zephaniah were the prophets of Judah. Ezekiel prophesied among the captives, while Daniel was in Babylon. The division of this second part of the book of the Kings is therefore easily made.

ELIJAH'S FINAL MINISTRY AND TRANSLATION Elijah and Ahaziah (1:1-18) Elijah's Translation (2:1-11) THE PROPHET ELISHA The Beginning of His Ministry (2:12-25) Jehoram, Moab and Elisha (3:1-27) The Miracles (4:1-44) Naaman and His Healing (5:1-27) Elisha and the Syrians (6:1-33) Elisha's Prediction and its Fulfilment (7:1-20) The Famine Predicted and Further Events (8:1-29) The Anointing of Jehu (9:1-10) THE PERIOD OF DECLENSION AND APOSTASY Jehu, King of Israel and His deeds (9:11-37) Jehu's Judgments, the Baal-worship Destroyed, and Jehu's Death (10:1-36) Athaliah and Jehoida's Revival (11:1-21) Jehoash, the Temple Repairs, and the Death of Jehoash (12:1-21) Jehoahaz and Jehoash, the Death of Elisha (13:1-25) Kings of Israel and Judah (14-15) King Ahaz and Assyria (16:1-20) Assyria Conquers Israel and the Captivity (17:1-41) THE REIGN OF HEZEKIAH, MANASSEH AND AMON Hezekiah and Sennacherib's Invasion (18:1-37) Hezekiah and Isaiah and the Deliverance (19:1-37) Hezekiah's Illness, Recovery, Failure and Death (20:1-21) Manasseh and Amon (21:1-26) THE REIGN OF JOSIAH The Revival (22:1-20) The Results of the Revival and the Death of Josiah (23:1-30) THE FINAL APOSTASY OF JUDAH AND THE CAPTIVITY Jehoahaz and Jehoiakim (23:31-37) Jehoiachin and Zedekiah: The Beginning of Judah's Captivity (24:1-20) The Siege of Jerusalem and Judah's Complete Overthrow (25:1-30)

2 Kings historically traces the kingdom from the conclusion of the Elijah ministry till the subversion of the kingdom of Judah and destruction of Jerusalem by the Chaldeans in the year 588 B.C. It also records the downfall of the kingdom of Israel or of the ten tribes, and the deportation of the king, princes, and people to Assyria, which took place 130 years previous to the Chaldean attack upon Jerusalem. The decline, idolatry and ruin of both kingdoms are the subjects of the book. The previous book covers a period of about 126 years; this about 300 years.

The Books of Kings have given us the general and public history of God's government in Israel; and, from Rehoboam to Zedekiah, the history of the kings of Israel — a history in which the result of the fall of the kingly power is manifested in presence of God's long-suffering. That which is said in these books respecting Judah only extends to the connection of Judah with the house of Israel during this period.

Israel, that is the ten tribes, soon abandoned Jehovah, though priding themselves in His name; Judah's decline was less rapid. This is the history related to us in the KINGS and CHRONICLES, the last being written, or at any rate finished, after the return from Babylon. The Book of Kings is (after the division of the kingdom) especially the history of Israel, and that of the intervention of Jehovah by means of Elijah and Elisha; but the history of Judah is continued, up to the captivity. The Book of Chronicles is the history of the family of David. Israel severed themselves from the temple, and in fact from Jehovah, by setting up the worship of the golden calves. Responsibility is attached to the kingly functions, but Israel never departed from their false position. But whether for Israel or for Judah, this period is characterised by prophets sent of God. God thought of the faithful in Israel, when the prophet could find none, a touching testimony of His grace! Great as was the prophet, who did not even pass through death, Elijah found but himself alone where God knew seven thousand. But the prophets in Israel, and those that bore testimony in Judah, had very distinct characters. A large portion of the Book of Kings relates to us the history of Elijah and Elisha: their testimony referred to Jehovah's rights in the midst of an apostate people, and served to maintain, in the heart of the faithful hidden in the midst of this people, faith in Him whom the people had abandoned. There was no testimony as to the coming Messiah, nor as to God's ways in general; but there were miracles that we do not find (except a sign given to Hezekiah) in the prophets of Judah, because in Judah, the profession of the worship of Jehovah still existed. Elijah and Elisha kept up in their persons the testimony of Jehovah in the midst of an apostate people, and, as did Moses in setting it up, performed miracles to maintain this testimony personally. The prophets in Judah insisted upon faithfulness in the midst of a people that professed to serve the true God and to possess His temple, and encouraged personal faith, not by miracles which declared that Jehovah was mighty, but by promise, which belonged to the people according to the love of God and His unfailing faithfulness.

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.

(2) Kings, of the temple completed, and a reign of glory and peace; but then of sin, of service divided with false gods, of division in the kingdom, henceforth in intestine strife, of deliverances also indeed, and the testimony of the prophets raised up, but still of constant and worse departure, until the divided kingdom falls a prey to its enemies.

We shall see that, after Solomon's reign, the greater part of the narrative refers to the testimony given by the prophets Elijah and Elisha in the midst of Israel, and in general to that kingdom which had entirely departed from God. Little is said of Judah before the complete ruin of Israel. After this the ruin of Judah, brought on by the iniquity of their kings, is not long delayed, although there were moments of restoration.

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).

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.

Rehoboam (enlarger of the people) is the only son of Solomon mentioned in the Bible (1 Chron. 3:10). Ecclesiastes 2:18-19 and 4:13-16 seem to give a hint that his father was fearful about his reign in his stead. In 2 Chronicles 10:13 we find the history of Rehoboam more fully, which we follow in the annotations of that book. He was the son of the Ammonitess Naamah. During the first three years he was outwardly faithful, but after that he drifted like his father into idolatry and its moral evils (1 Kings 14:23-24; 2 Chron. 11:13-17). He forsook the law of the Lord and the people followed him (2 Chron. 12:1). The polygamous tendency of his father and grandfather were also indulged by him (2 Chron. 11:21). Jeroboam who had fled into Egypt (11:40) was recalled and the history of the revolt follows. Jeroboam was made king over the ten tribes, while Rehoboam reigned over Judah. What took place was from the Lord "that He might perform His saying, which the LORD spake by Ahijah the Shilonite unto Jeroboam the son of Nebat" (12:15). The disruption of the kingdom had taken place. Up to the deportation of the ten tribes under Shalmaneser (722 B.C.) covers 253 years. During that time thirteen kings reigned over Judah and twenty over the ten tribes; there were also two periods of lawlessness. The apostasy of the ten-tribe kingdom was complete; none of their kings served the Lord. Under Ahab and his two sons Ahaziah and Joram the Baal worship became universal. It was different with the kings of Judah. A number of them were God-fearing (Asa, Jehoshaphat, Uzziah, Jotham, Hezekiah and Josiah). Others were wicked blasphemers as we shall see from their history. It is also noteworthy that the reign of the wicked kings was shorter than the reign of those who feared the Lord.