Introduction

Faithful, obedient response to God’s will and His Word ultimately results in blessing. Forsaking the Lord leads to judgment and punishment. This is a major theme of the Books of Chronicles. These books demonstrate how the facts of history apply to individual lives; they use history to edify the readers, to exhort them to live righteously, and to explain how the events of the past have meaning for the present.

The Book of First Chronicles is a book about David. The book offers a different perspective of David than does Second Samuel (which is the other Biblical book about David), but the two are in no way contradictory. Several points of distinction between these two portrayals of David should be noticed. Unlike Second Samuel, Chronicles stresses David’s contributions to the worship of Israel. Because First Chronicles was written much later, and Second Samuel was readily available, Chronicles does not emphasize those matters already accentuated by Samuel. David’s sins are particularly pointed out in Second Samuel; since they were already well known, Chronicles does not emphasize them.

First and Second Chronicles were originally one book in Hebrew, but were then divided by the Septuagint and succeeding translations; in 1516 A.D., the Hebrew also began dividing the books. In Hebrew, the name for these books is “The Words of (or The Actions of) the Days.” The Septuagint calls them Paraleipomenon or “Things Omitted” (from the Books of Samuel and Kings). Jerome, the translator of the Vulgate, suggested that the name “Chronicles” would be particularly appropriate.

The Books of Chronicles stand last in the Hebrew Bible, placing these books in the third division of the canon, the Writings. English translations follow the Vulgate, which followed the Septuagint, in placing the Books of Chronicles in the “History” division of the Bible. It is probable that the New Testament presupposes the Hebrew arrangement, for in Matthew 23:35 the words of Jesus include “from the blood of righteous Abel to the blood of Zechariah, the son of Berechiah.” Abel is the first martyr in the Hebrew Bible and Zechariah is the last. The Books of Chronicles are not placed in the Prophets section of the Hebrew Bible as are the Books of Samuel and Kings, for the Books of Chronicles are written from the perspective of a priest, whereas Samuel and Kings are written from the perspective of a prophet.

The Books of Chronicles do not name their author. The Talmud suggests that Ezra is the author. Many modern scholars agree with this possibility, offering several items of evidence:

• The Books of Ezra and Nehemiah continue the narrative of the Books of Chronicles. Chronicles is written from a priestly point of view, as is the Book of Ezra; Ezra would have had every reason to produce a history such as Chronicles.
• As to literary style, both Ezra and Chronicles use occasional Aramaisms in language. Both present considerable amounts of statistical material. The writer of Chronicles was certainly a scholarly man, as was Ezra the scribe. Only Chronicles and Ezra mention the Persian coin called the daric [I Chronicles 29:7; Ezra 8:27].
• In II Chronicles 36:9-23 its writer is portrayed as living in Babylon, which was the home of Ezra prior to his arrival in the Holy Land in 458 B.C. Chronicles traces the lineage of David to the sixth generation after Zerubbabel [I Chronicles 3:19], making the writing of Chronicles contemporary with Ezra’s ministry.

Conversely, Clyde T. Francisco points out that there are several characteristics of the Chronicler that are very unlike Ezra:

• The Chronicler is more flexible in his attitude toward the law.
• He expands the duties of the Levites into priestly areas beyond the menial tasks prescribed by the Law of Moses.
• He approves of Hezekiah’s relaxing of the ceremonial laws at the Passover.
• In certain passages the Chronicler uses more graphic language than does “the clerically stylized Ezra.”

Thus it might be said that the author of the Books of Chronicles was not Ezra, but was similar to him in certain ways and probably was contemporary with him.

The Chronicler uses several sources in the composition of his books. Certainly he uses the canonical Books of Samuel and Kings. First Chronicles cites several non-canonical works as well, including prophetic materials (for example, “the Chronicles of Samuel the seer,” “the Chronicles of Nathan the Prophet,” and “the Chronicles of Gad the Seer”) and archival records (for example, the genealogy lists, and “the Chronicles of King David” I Chronicles 27:27).

After a catalog of individual and tribal genealogies and a few verses about the death of Saul, the Book of First Chronicles focuses entirely upon King David.

Outline

Genealogies of the Nation 1:1—9:44

Period of the Patriarchs 1:1-54

Pedigrees of the People 2:1—9:44

Royal Genealogy 2:1—3:24

Tribe of David: Judah 2:1-55

Tree of David’s Family 3:1-24

Related Genealogies 4:1—9:44

Tribal Lists of the Southern Tribes 4:1-43

Transjordanian Tribal Lists 5:1-26

True Servants of God: Tribe of Levi 6:1-81

Territory of the North’s Tribal Lists 7:1-49

Tribe of Saul: Benjamin 8:1-40

Temple Personnel of Jerusalem 9:1-34

Tree of Saul’s Family 9:35-44

Genius of David 10:1—29:30

Pain of Losing Saul and Jonathan 10:1-14

Power of David Growing 11:1—12:40

Placing of the Ark in Jerusalem 13:1—16:43

Provisions for David’s Family and His Nation 17:1—20:8

Preparations for the Temple 21:1—29:25

Precis of David’s Reign 29:26-30

Reading 1 Chronicles

1. 1-9, Genealogies of David and Israel
2. 10-13, David’s early years as king
3. 14-16, Acquisition of the Ark
4. 17-21, Victories of David
5. 22-27, Preparation for the Temple
6. 28-29, Last Days of David

Introduction

Second Kings continues the history of the Divided Kingdom; after Israel is destroyed, the book continues with the history of Judah until her captivity.

At its beginning, the Book of Second Kings is dominated by prophets. The first two chapters record the last events in the life of Elijah. Then the miracle-laden ministry of Elisha is recorded.

The period of history in this book requires the reader’s careful attention. During this time Jehoash, Jehoram , Ahaziah, Jehoahaz, and Shallum are kings of Israel; four kings of Judah share the same names; to complicate the matter further, the kings named Jehoash are often called Joash; the kings named Jehoram are sometimes called Joram. Some of the kings have dual names: Azariah is also called Uzziah; Jehoahaz of Judah is called Shallum in Chronicles; Eliakim is called Jehoiakim; Mataaniah is re-named Zedekiah. Another item of complexity is that three sons of Josiah become kings in Judah.

A major theme of the book is the extermination of the family of Ahab. Jehu executed Israel’s Jehoram, Ahab’s son; then he killed Judah’s Ahaziah, another son of Ahab; he massacred many of the children of Ahaziah of Judah. Athaliah, the daughter of Ahab and Jezebel, married Jehoram of Judah, who had insured his kingship by slaughtering his brothers. After her son, Ahaziah of Judah, was killed, Athaliah usurped the throne of Judah by murdering all of her grandchhildren except the infant Joash, who was rescued. Later, in a palace coup, Athaliah was slain and Joash became king of Judah.
Following the death of Jeroboam II, who was from a political, economic, and military perspective, the greatest king of Israel, the history of the northern kingdom was absolutely chaotic. His son Zechariah was assassinated by Shallum after only six months; after only one month Shallum was assassinated by Menahem. During Menahem’s reign of ten years, Assyrian King Pul (also called Tiglath-pileser III) invaded and exacted tribute from Israel. Menahem was succeeded by his son Pekahiah, who was assassinated after two years by Pekah. When Tiglath-pileser invaded invaded Israel for a second time, Pekah was assassinated by Hoshea, who thus became Israel’s last king.

Jotham became king in Judah during the reign of Pekah of Israel; he continued the righteous ways of his father Uzziah (Azariah). After Jotham’s death, his son Ahaz became king; during his reign Israel’s King Pekah and Aramean King Rezin tried to force Ahaz into joining their alliance against Assyria; Isaiah told him to trust God, but instead he sought help from Assyria. This was the occasion of Tiglath-pileser’s destruction of Damascus, the Aramaean capital, and of his invasion of Israel. In Israel, Hoshea made a pact with Egypt, attempting to gain release from Assyrian control. The siege of Samaria was completed by Tiglath-pileser’s son, Shalmaneser V, in the year 722 B.C. The fall of Samaria marked the deportation of most of the population of the northern kingdom and the end of the Kingdom of Israel.

After the fall of Israel, there were several good and great kings of Judah, especially Hezekiah and Josiah; but there were also several evil kings, such as Manasseh and Jehoiakim. Hezekiah reversed the Assyrian policy of his father, declaring independence for Judah; he also defeated the Philistines. Responding to Hezekiah’s anti-Assyrian policy, Sennacherib, grandson of Shalmaneser V, invaded Judah and surrounded Jerusalem. Hezekiah trusted God for rescue from the Assyrians and sought encouragement from the prophet Isaiah. Through a mighty miracle, God delivered Jerusalem by slaying 185,000 of the Assyrian army. When Manasseh became sole ruler he immediately rebelled against God by establishing idolatry and committing other grave offenses, becoming the most evil of the Judean kings; his son Amon continued his evil ways. Amon was assassinated by his own servants, leaving his son Josiah as king. Josiah was another of the good kings of Judah, beginning his reign with a refurbishing of the Temple, which had been neglected during the evil reigns of Manasseh and Amon. During the Temple repairs, the book of the law (probably the entire law, including Genesis through Deuteronomy, but some claim that it was Deuteronomy only) was discovered; Josiah gave a public reading of the law before the people, pledging to rule according to its dictates. This led to further reformation and celebration. But when Josiah heard that Pharaoh Neco and his armies were coming through the country to buttress Assyria against the Babylonians, he rushed to stop the Egyptians at the strategic pass of Megiddo; sadly, Josiah was killed. The people declared his son Jehoahaz (called Shallum in Chronicles) to be king, but Pharaoh removed him after only three months, placing his elder brother Eliakim (renamed Jehoiakim by Neco) on the throne; then Nebuchadnezzar took several of the royal family and other nobles, including Daniel, into Babylon; this first deportation occurred in 605 B.C. At that time, Judah effectively became a vassal kingdom of Nebuchadnezzar , but Jehoiakim revolted against the Babylonian empire; he died soon after, being succeeded by his son Jehoiachin. To squelch this revolt, Nebuchadnezzar came to Judah, removing Jehoiachin after a reign of only three months and deporting many of the leaders of the country, including Ezekiel; this second deportation occurred in 597 B.C. Nebuchadnezzar placed Mattaniah, a third son of Josiah, as the new king; he gave Mattaniah the name Zedekiah. When Zedekiah rebelled against Nebuchadnezzar, the Babylonians came to quell the new revolt, besieging Jerusalem. Zedekiah tried to escape, but was captured by the Babylonians; his sons were murdered in his sight, then his eyes were put out. Jerusalem was demolished, the Temple destroyed, and the people deported; this third deportation occurred in 586 B.C. Gedaliah was appointed as governor over the miserable remnant of Judeans left in the land; after seven months Gedaliah was assassinated and most of the remaining people fled to Egypt.

The Books of First and Second Kings were originally one book in Hebrew, but were divided by the Septuagint, which called them Third and Fourth Kingdoms. The Vulgate called them Third and Fourth Kings. Printed Hebrew Bibles have divided Kings into two books since 1516 A.D. The Septuagint, Vulgate, and non-Jewish English translations place the Books of Kings in the “History” section of the canon, but the Hebrew places them with the Prophets. Historical details are selected, under divine inspiration, sometimes omitting matters that secular history considers very important. The history is presented in order to show the spiritual meaning of the events. Of great significance is the tracing of the Davidic dynasty of the Kingdom of Judah with its failures and victories. The tragic decline and fall of the Hebrew nations, with all their infidelity and moral corruption, are prominently featured. God’s verdict upon the northern kingdom of Israel came in the form of an invasion by the Assyrian forces and the destruction of their kingdom. God’s judgment falls upon His people in the southern kingdom of Judah in the form of the humiliating defeat by the Babylonians and their subsequent exile into Mesopotamia.

The Book of Second Kings conforms closely to First Kings in style, selection of content, and general theme. It may be affirmed that a single author composed both books; therefore, if the ancient Rabbis were correct that Jeremiah wrote First Kings, he wrote Second Kings as well. Certainly the author is contemporary with Jeremiah, and he is similar to Jeremiah in his attitudes and circumstances. His concerns for the state of the nation are certainly similar to those of Jeremiah. Against Jeremianic authorship is the fact that the last chapter of Second Kings is written from the perspective of Babylon, while Jeremiah had been taken to Egypt.

The history presented in Second Kings begins with the reign of Ahaziah of Israel (853 – 852 B.C.), so it slightly overlaps the last verses of First Kings. The Book of Second Kings continues the account of the Divided Kingdoms until 722 B.C., when the northern kingdom of Israel was destroyed by the Assyrians. The narrative then continues with the history of the remaining southern kingdom of Judah. Second Kings ends with the account of the fall of the Kingdom of Judah in 586 B.C. and the release of Jehoiachin, which occurred during the Babylonian Exile. The book covers the span of about two-hundred ninety years. This was a momentous period in the life of the chosen people. Thirteen of the sixteen writing prophets penned their books during this time.

Outline

Adjacent Kingdoms of Judah and Israel 1:1—17:41

Reign of Ahaziah in Israel 1:1—18

Punishment of Ahaziah 1:1-2

Preaching of Elijah 1:3-17

Reign of Jehoram in Israel 2:1—8:15

Passage of Elijah to Heaven 2:1-11

Passing of Prophetic Leadership to Elisha 2:12-25

Problems with Moab 3:1-27

Provision of Oil for a Widow by Elisha 4:1-7

Preparations for Elisha by a Shunamite 4:8-37

Poison Stew Made Palatable by Elisha 4:38-41

Providing of Bread by Elisha 4:42-44

Purification of Naaman the Leper by Elisha 5:1-27

Problem of the Axe Solved by Elisha 6:1-7

Perceiving the LORD’s Army 6:8-17

Prayer of Elisha Answered 6:18-22

Preparations for the Enemy 6:23

Panic and Deliverance in Samaria 6:24—8:6

Prophet Elisha in Damascus 8:7-15

Reign of Joram (Jehoram) in Judah 8:16-24

Reign of Ahaziah in Judah 8:25-29

Reign of Jehu in Israel 9:1—10:36

Pick of Jehu by God Confirmed by Elisha 9:1-10

Power Seized by Jehu from Jehoram 9:11—10:17

Partisans of Baal Destroyed by Jehu 10:18-36

Reign of Athaliah in Judah 11:1-16

Reign of Reign of Jehoash (Joash) in Judah 11:17—12:21

Protected by Jehoiada, Jehoash Reigns 11:17—12:1

Programs of Jehoash Bring Reformation 12:2-21

Reign of Jehoahaz in Israel 13:1-9

Reign of Jehoash (Joash) in Israel 13:10-25

Reign of Amaziah in Judah 14:1-22

Reign of Jeroboam II in Israel 14:23-29

Reign of Azariah (Uzziah) in Judah 15:1-7

Reign of Zechariah in Israel 15:8-12

Reign of Shallum in Israel 15:13-15

Reign of Menahem in Israel 15:16-22

Reign of Pekahiah in Israel 15:23-26

Reign of Pekah in Israel 15:27-31

Reign of Jotham in Judah 15:32-38

Reign of Ahaz in Judah 16:1-20

Reign of Hoshea in Israel 17:1-41

Perishing of Israel Caused by Sin 17:1-23

People of Israel Resettled 17:24-41

After the Fall of Israel, Survival of Judah 18:1—25:30

Reign of Hezekiah 18:1—20:21

Programs of Reform 18:1-12

Protection from Sennacherib’s Invasions 18:13—19:37

Provision of Healing from Mortal Illness 20:1-11

Pride of Hezekiah before Babylonians 20:12-21

Reign of Manasseh 21:1-18

Reign of Amon 21:19-26

Reign of Josiah 22:1—23:30

Putting Temple Repairs in Motion 22:1-7

Precious Law Recovery Brings Reform. 22:8-20

Program of Reform Based on the Covenant 23:1-30

Reign of Jehoahaz, Son of Josiah 23:31-33

Reign of Jehoiakim, Son of Josiah 23:34—24:7

Reign of Jehoiachin, Son of Jehoiakim 24:8-16

Reign of Zedekiah (Mattaniah), Son of Josiah 24:17—25:26

Punishment of Revolt by Babylonians 24:17—25:21

Destruction of the Temple 24:17—25:10

Deportation to Babylon 25:10-21

Placing of Gedaliah as Puppet Governor 25:22-26

Release of Jehoiachin in Babylon 25:27-30

Reading 2 Kings

1. 1-3, Elijah’s Successor
2. 4-8, Elisha’s Ministry
3. 9-12, Ahab’s Destruction
4. 13-17, Fall of Israel
5. 18-20, Hezekiah’s Rule
6. 21-25, Fall of Judah

Introduction

Solomon began his reign by eliminating his elder brother Adonijah, who had declared himself king even before Solomon’s coronation; Solomon then moved against Adonijah’s supporters, removing Abiathar, co-High-Priest (with Zadok, who then became sole high priest) to a rural ministry and having Joab murdered by Benaiah. After consolidating his kingdom, Solomon led in a great sacrifice and was granted his request for wisdom. Solomon securely established three major chariot cities—Hazor, which guarded the northern approaches to the country, Megiddo, a militarily and economically strategic city guarding the major pass into the Esdraelon Valley, and Gezer, a city on the international highway which guarded the main approach to Jerusalem from the west. In addition to these, Solomon fortified Beth-Horon and Baalath, two cities guarding approaches from Philistine territory. At Jerusalem, Solomon improved David’s wall and built the Millo, a raised portion of the city. Matters of Solomon’s administrative organization and economic program are presented, as well as matters about his foreign relations. Solomon’s building activities are outlined, especially the construction and dedication of the Temple. Into this glorious setting, sin set Solomon on a course of spiritual decline and subsequent punishment. At the end of his reign, his success was challenged by three individuals—Jeroboam, Hadad, and Rezon. The prophet Ahijah had promised Jeroboam, the foreman of Solomon’s team which had worked on the Millo, that he would become king over ten of the tribes; when Solomon learned of this, Jeroboam was forced to flee to Egypt. Hadad of Edom led activities that eroded Solomon’s control of the South. The military activity of Rezon of Damascus hindered Solomon in the North.

Upon Solomon’s death, his son Rehoboam was approached by representatives from the northern tribes who made certain requests. Rehoboam consulted with his father’s advisors, who counseled a conciliatory answer; then he consulted with companions of his own age, who counseled a harsh answer. With the battle cry, “To your tents, O Israel!” the kingdom was split into two parts—Israel in the north, consisting of ten tribes, and Judah in the south, with two. Having returned from Egypt, Jeroboam became Israel’s king at Shechem but soon moved his capital to Tirzah. He began his reign by severing religious ties with Jerusalem. 

• He set up new places of worship—golden calves one at Bethel, at the south of his domain, and one at the north of his domain at Dan. 
• He installed a new priesthood.
• He instituted a new calendar. 

Even though this false religion was politically correct, many of the people of the northern kingdom remained faithful in worshipping Yahweh. 

In Israel, the northern kingdom, when Jeroboam died, his son Nadab became king; he was assasinated by Baasha, who became king. Baasha tried to strengthen his kingdom by fortifying Ramah, locataed four miles north of Jerusalem; Asa, who was then king of Judah, appealed to Syria for assistance. When Syria attacked Israel, Baasha left Ramah to defend his northern border; at that point Asa was able to fortify the strategic cities of Geba and Mizpah, using building materials from the abandoned project at Ramah. When Baasha died, his son Elah became king. Elah was assasinated by Zimri, who ruled only seven days before committing suicide the northern kingdom was divided briefly , with some following Tibni as king and others following Omri, whose kingship became uncontested after four years; he built his new capital city at Samaria. Ahab, Omri’s son, ruled after him and was the worst of all of the evil kings of Israel. He married Jezebel, a Phoenician princess, and she installed Baalism as the religion of the northern kingdom. Championing the cause of Yahweh against this false religion of sex and violence, Elijah burst on the scene and his encounters with Ahab and Jezebel fill many exciting pages of First Kings. 

In Judah, Rehoboam’s son Abijam succeeded him and continued his father’s wicked ways, but his son, Asa, was one of the good kings of Judah, as was his son after him, Jehoshaphat. 

For more than 50 years of the history of the Divided Kingdom, there was constant conflict—between Kings Rehoboam, Abijam, and Asa of Judah against Kings Jeroboam, Nadab, Baasha, Elah Zimri, Tibni, and Omri of Israel. After that time of constant warfare, Ahab and Jehoshapat began a period of alliance between the kingdoms which lasted about 40 years. 

In Hebrew, First and Second Kings were originally one book, but were divided by the translators of the Septuagint; the Hebrew Bible divided the books in the 1516 A.D. edition. These books are based upon careful research, and they cite several source materials, such as: 

• The Acts of Solomon (I Kings 11:41),
• The Book of the Chronicles of the Kings of Judah (I Kings 14:29 and fourteen additional references),
• The Book of the Chronicles of the Kings of Israel(I Kings 14:19 and seventeen additional references), and 
• The records of prophets such as Nathan, Abijah, Iddo, Shemaiah, Jehu, and Isaiah (Their writings are actually cited in the Books of Chronicles. That they are used by the writers of the Books of Kings is clear. For example, that Kings used Isaiah is demonstrated by the very close parallels between Isaiah 36—39 and II Kings 18—20.).

The Books of Kings continue the history begun in the Books of Samuel, but the style of Kings is noticeably different from that of Samuel. The writer of the Books of Kings is nowhere mentioned, however the Rabbis claimed that Jeremiah was the author. Although Jeremiah’s authorship cannot be asserted with total confidence, he could have written the Books of Kings, with the exception of the last chapter of Second Kings. Rejecting the inerrancy of God’s Word, some liberal scholars regard the Books of Kings as a compilation of two main sources, and they imagine that there are irreconcilable discrepancies between these sources. Several of the so-called discrepancies have to do with the chronology presented in the books; these have been brilliantly explained by Edwin Thiele in his excellent work, The Mysterious Numbers of the Hebrew Kings. In II Kings 25:27, the writer mentions Evil-Merodach (Amel-Marduk), King of Babylon; since that king did not come to the throne until 562 B.C. the Books of Kings were not written until after that date. 

The Books of Kings are included in the “Prophets” section of the Hebrew canon. Each king is evaluated by how well he conforms to the law of God. Sin brings judgment; righteousness brings ultimate reward. The second half of First Kings gives the account of Elijah the prophet and his confrontations with King Ahab in particular, but Elijah also challenged the whole nation of Israel. 

The history narrated in First Kings occurs between 970 B.C. (the death of David) and 853 B.C. (the accession of Ahaziah of Israel). This period included the “Golden Age of Hebrew Wisdom Literature,” for during those years Solomon composed Song of Solomon, Proverbs, and Ecclesiastes. Internationally, Israel had opportunity to be strong, for this was a period of weakness both in Egypt and Mesopotamia. Solomon’s reign over the United Kingdom is described in the first eleven chapters of First Kings. Then, the book narrates the circumstances of the Divided Kingdom. The writer uses a formula to introduce each of the kings of Judah and of Israel which gives the king’s age at accession, the length of reign, the mother’s name, and additional facts about the king. An evaluation of the king’s reign is offered and various events are recounted; at the close of each narrative the writer cites his sources, tells where the king is buried, and who reigned in his stead. 

Outline

Adonijah’s Rebellion until Death of David 1:1—2:11

Accession of Solomon until Temple Dedication 2:12—8:66

Beginning of Solozmon’s Reign 2:12-46

Beseeching for Wisdom after Marrying Pharaoh’s Daughter 3:1-28

Bureaucracy of Solomon’s Kingdom 4:1-34

Building of the Temple 5:1—7:51

Blessing on the Temple and Bestowal of God’s Promise 8:1-66

Affirmation of Davidic Covenant until Solomon’s Death 9:1—11:43

Binding Covenant Extended to Solomon 9:1-14

Bounteous Wealth and Glory of Solomon 9:15—10:29

Backsliding, Fall, and Death of Solomon 11:1-43

Apportioning of Divided Kingdoms until Ahab’s Accession 12:1—16:28

Blunder of Rehoboam; Revolt of Jeroboam 12:1—14:31

Border Disputes Between North and South

Course of Events in Judah under Abijah and Asa 15:1-24

Continuation of Israel under Nadab, Baasha, and Elah 15:25—16:14

Chronicle of Zimri and Omri of Israel 16:15-28

Ahab’s Accession until His Death 16:29—22:40

Battle between Ahab and Elijah—Contest on Mt. Carmel 16:29—18:46

Bitter Conflict Continued until Ahab’s Death 19:1—22:40

Administration of Jehoshaphat to 

Accession of Jehoram and Ahaziah 22:41-53

Reading 1 Kings

1. 1-4, Establishment of Solomon
2. 5-8, Rise of Solomon
3. 9-11, Decline of Solomon
4. 12-16, Division of the Kingdom
5. 17-19, Ahab’s Battle with Elijah
6. 20-22, Ahab’s Battle with Syria

Introduction

Second Samuel is a book about David. At the outset of the book, after receiving news of the deaths of Saul and Jonathan, David issues a genuinely moving elegy. David is immediately proclaimed as king by the tribes of Judah, his own tribe, and Simeon. With the support of General Abner, Saul’s son Ishbosheth tried to continue to rule over the northern ten tribes, so there were two kingdoms until Abner and Ishbosheth died seven years later. At that point, David was acclaimed as king over the entire nation of Israel. David led the people in the capture of Jerusalem and the clearing of Jebusites out of the city. Because Jerusalem had been an enclave of the enemy, it effectively divided the southern tribes from the northern; therefore its capture allowed the political consolidation of the nation. When David brought the ark to the city, religious unity was achieved. David immediately desired to build a Temple for God, but was not allowed to do so. In His Covenant with David, God said, in effect, “You cannot build a house for me, but I will build a house (a dynasty) for you.” David was successful in establishing a militarily and politically stable country.

Unfortunately, the Book of Second Samuel is also a record of David’s failures. His sin with Bathsheba is described, and then the resulting family strife and sin when Amnon raped Tamar and Absalom avenged his sister by murdering Amnon. In his hurt and anger, David refused to speak to Absalom; subsequently Absalom led the revolt that caused David to escape from Jerusalem posthaste. After the revolt was quelled, and Absalom was killed, David was restored to power. Later, David sinned in conducting a census of the people, and God sent a plague. God ended the plague when David repented. David then purchased the threshing floor of Ornan for the site for the future Temple.

In the original Hebrew the Book of Second Samuel was joined with First Samuel, but it was divided by the translators of the Septuagint as a matter of mechanical convenience; in 1516 A.D., the Hebrew text was also divided. A division seems appropriate because Second Samuel is a biographical study, while First Samuel is given more to historical matters.

English translations follow the Vulgate, which followed the Septuagint in considering Second Samuel as part of the historical books; the Hebrew considers it as part of the Prophets. As a prophetical book, it highlights God’s will in the life of David and in the events portrayed therein. The enormity of sin is emphasized, and the fact that even when sin is forgiven there are still consequences.

The book nowhere names its author. The early Rabbis claimed that Nathan and Gad wrote Second Samuel after they completed First Samuel. Even though their writings were undoubtedly used by the inspired author, the books are so uniform that it seems unlikely that the Books of Samuel were written by a committee.

Since II Samuel 5:5 defines David’s entire reign, it is assumed that the book was written after his death, and since I Samuel 27:6 speaks of the kings of Judah, the Books of Samuel may have been written after the Division of the Kingdom. Although the date of the writing of Second Samuel is probably later than 931 B.C., the events recounted in the book begin with David’s accession as king over Judah at Hebron and continue until shortly before his death, so the dates of the events would be from 1010 B.C. until 970 B.C. This was the period when the Davidic Psalms were composed and the Book of Psalms began to be collected.

Outline

Comments of David about Saul’s Death, 1:1-27

Crowning at Hebron until David Became King over All Israel, 2:1—5:5

Picking of David as King at Hebron; the War with Abner, 2:1-32
Political Infidelity of Abner and His Murder by Joab, 3:1-39
Putting to Death of Ishbosheth, 4:1-12
Proclamation of David as King over All Israel, 5:1-5

Conquest of Jerusalem until David Forgives Absalom, 5:6—14:33

Procuring of Jerusalem Allows National and Spiritual Unity, 5:6—6:23
Promises of God in the Davidic Covenant, 7:1-29
Profile of David’s Conquests, 8:1—10:19
Perfidy of David with Bathsheba and His Repentance, 11:1—12:31
Problems of Amnon and Absalom’s Revenge, 13:1—14:33

Controversy with Absalom until Purchase of Temple Site, 15:1—24:25

Palace Seized by Absalom and His Consequent Defeat, 15:1—18:33
Power Restored to David, 19:1—20:26
Punishment by Famine upon Saul’s Descendants, 21:1-14
Philistine Wars, 21:15-22
Psalm of Praise and Final Testimony of David, 22:1—23:7
Prowess of David’s Mighty Men, 23:8-39
Plague Caused by Israel’s Census Stopped at Future Temple Site, 24:1-25

Reading 2 Samuel

1. 1-4, David’s political triumphs
2. 5-7, David’s spiritual triumphs
3. 8-10, David’s military triumphs
4. 11-14, David’s sins and God’s judgment
5. 15-18, Trouble in David’s house
6. 19-20, David’s restoration to the throne
7. 21-24, David’s final works and words

Introduction

The Book of First Samuel introduces three major characters, each of whom had a major role in the transition of leadership from judges to kings; this illustrious trio consisted of Samuel, Saul, and David.

Samuel is presented along with several fascinating minor characters: His mother, before she had children, had prayed so fervently that Eli, the judge and High Priest, believed that she was intoxicated; however God answered her prayer and Samuel was conceived. As soon as possible, Samuel was dedicated to permanent service in the Tabernacle at Shiloh. As he was ministering, he received a vision confirming that indeed God had called him into His service and rejected the family of Eli. Eli’s evil sons took the ark of the covenant into battle with the Philistines, but they were killed and the ark was captured. Hearing this news, Eli fell down and died, leaving Phinehas as High Priest and Samuel as judge. Samuel led the people in revival and continued by serving faithfully. When Samuel grew old and his sons failed to walk in his righteous ways, the people demanded a king. Samuel had many misgivings, but God allowed the people to have what they wanted and directed Samuel to anoint Saul as king.

Saul began auspiciously as a successful military leader, but he had little strength of character. Before the battle at Gilgal, Samuel should have offered the sacrifice, but he failed to appear at the appointed time, so Saul intruded into the priestly office and offered the sacrifice himself. For that offense, God rejected Saul from being king over Israel. Not immediately removed from his position as king, Saul was granted some limited victories. Largely as a result of the individual heroism of his son Jonathan, Israel defeated Philistines at Michmash; following that battle, Saul led the people in a victory over the Amalekites, but after that success, Saul failed to obey God’s specific instructions, by allowing the people to keep valuable animals and by failing to execute the Amalekite king.

Even though Saul was continuing to reign, Samuel found and anointed David as king over the people. Because Saul was subject to being terrorized by an evil spirit, his servants sought soothing for him. David was brought to the court to play music, which had a calming effect upon the rejected king. A second vignette concerning the young David was the account of David and Goliath. A third had to do with David’s friendship with Jonathan. Later, Saul promised David his daughter Merab’s hand in marriage, but then gave Merab to another man. David subsequently married another of Saul’s daughters, Michal. One day in court, following a terrifying outburst of emotion during which Saul attempted to slay David, David fled to take up an outlaw existence. He experienced many terrifying dangers during this period, finally becoming a vassal of the Philistine king of Gath. The Philistines did not allow David to participate when they fought with Saul at Mt. Gilboa, and Saul was defeated. The ensuing history of David’s career as king over Israel is found in the Book of Second Samuel.

This book has several titles, but the best known is First Samuel; this is the Hebrew name and is used by most non-Catholic English translations. First and Second Samuel were originally one book, but the Septuagint divided it into two and re-titled them I and II Kingdoms; the Vulgate then named them I and II Kings. The books usually called I and II Kings are called III and IV Kingdoms by the Septuagint; they are called III and IV Kings in the Vulgate.

The Rabbis credit Samuel with authorship of this book, with Nathan and Gad completing the account from I Samuel 28:3 to the end of II Samuel. Even if Samuel was not the author of the entire book, his writings were undoubtedly used in its composition (for example, “The Ordinances of the Kingdom” [I Samuel 10:24] and perhaps “The Chronicles of Samuel the Seer,” mentioned in I Chronicles 29:29). Other sources probably included at least some of the sources listed in the Books of Chronicles, such as the “Chronicles of Nathan the Prophet,” the “Chronicles of Gad the Seer” (I Chronicles 29:29), and the national poetical literature, including “The Book of Jashar” (which is mentioned in II Samuel 1:18). Since First Samuel, even with its closing chapters, and Second Samuel are of homogeneous style, Samuel was probably not the final author of this book, even with Nathan and Gad. The book is named, not necessarily for its author, but for its main character.

The English translations of First Samuel follow the Vulgate (which followed the Septuagint), placing the book in the “History” section of the Old Testament; the Hebrew Bible makes it a part of the “Prophets,” indicating that recounting of historical material, as important as that is, is not the primary purpose of the book. From the inspired selection of the facts, one may discern an active theological view of history. More than simply accurate historical characters and events, the facts in these books indicate the relationship of these characters and events with God and with His will.

At the beginning of the Book of First Samuel, Eli is judge as well as high priest; since he died at the time of the Battle of Aphek (ca. 1075 B.C.), and since he judged Israel for forty years (I Samuel 4:18), his years as judge spanned from 1115 B.C. until 1075 B.C. Samuel was born about 1100 B.C. and became judge in 1075 B.C., continuing as judge until his death, which occurred after 1020 B.C. A major change takes place during the history covered by First Samuel. Israel rejects the judgeship and the theocracy, insisting on a monarchy. Samuel the prophet is the major figure in this transition. He was the last of the judges, anointing both Saul (in 1050 B.C.) and David (in about 1025 B.C.), who did not actually serve as king until after Samuel’s death. So the events in the Book of Samuel occurred during the time span of about 80 years, from1100 B.C. until just after 1020 B.C.

Outline

Continuation of Judges Period until Eli’s Death, 1:1—4:22

Parents of Samuel and His Mother’s Song, 1:1—2:10
Presence of Samuel in the Tabernacle, 2:11—3:21
Panic at Shiloh and the Death of Eli, 4:1-22

Capture of the Ark until the Judgeship Rejected, 5:1—8:22

Philistines’ Capture of the Ark and Its Return to Israel, 5:1—6:21
Political, Military, and Spiritual Revival Directed by Samuel, 7:1-17
Petition of Israel for a King, 8:1-22

Career of Saul until Estrangement from Samuel, 9:1—15:35

Picking of Saul Vindicated by Victory over Ammonites, 9:1—11:15
Preaching of Samuel’s Final Challenge and Counsel, 12:1-25
Prospering of Saul and Jonathan over the Philistines, 13:1—14:52
Problems of Saul after the Amalekite Campaign, 15:1-35

Choice of David until Death of Saul, 16:1—31:13

Participation of David after His Anointing, 16:1-23
Philistines Defeated as David Slays Goliath, 17:1-58
Parting of David from Saul’s Court, 18:1—20:42
Protection of David During His Outlaw Wanderings, 21:1—30:31
Problems of Israel at Saul’s Battle and Death on Mt. Gilboa, 31:1-13

Reading 1 Samuel

1. 1-3, Eli to Samuel
2. 4-8, Samuel’s Judgeship
3. 9-12, Saul, First king of Israel
4. 13-15, Saul’s disobedience and rejection
5. 16-19, David in the court of Saul
6. 20-23, David’s escape from Saul
7. 24-26, David’s encounters with Saul
8. 27-31, Saul’s downfall and death

Introduction

The Book of Ruth contains tragedy, loyalty, bitterness, humor, tenderness, love, suspense, and a totally happy ending. It well deserves its reputation as a literary masterpiece. Not only is Ruth an account of a beautiful love story, but it contains deep theological meaning as well. The idea of the Kinsman-Redeemer is prominent in the book; the Old Testament makes clear that one serving in this role must not only be blood kin to the individual in need of redemption, but must also be able and willing to redeem. Financial redemption, with the payment of debts of the deceased, is included. Levirate (from the Latin “levir” or “brother-in-law”) marriage is described in Deuteronomy 25:5-10; according to that regulation, when a married Israelite died, his brother should raise up a child for the deceased; by an unusual application of that scripture, Boaz married Ruth and became Kinsman-Redeemer for Ruth and Naomi. The role of the Kinsman-Redeemer is fulfilled in Christ. Through the Incarnation, He became our kinsman; through His sinless life, He was able to be our redeemer; through His love, He was willing to be our redeemer. In an amazing demonstration of God’s grace, Ruth, a Gentile, is included in the genealogy of our Lord Jesus Christ.

During a famine, a Bethlehemite named Elimelech took his family to Moab, where they settled and the two sons took Moabite wives. During the course of the years, Elimelech died, leaving Naomi a widow; then Mahlon and Chilion died, leaving Ruth and Orpah widows. Naomi decided to return to Bethlehem, and she challenged her daughters-in-law to return to their own people. After some persuading, Orpah departed, but Ruth demonstrated her loyalty to Naomi in making the choice to accompany her back to Bethlehem. The two widows arrived in Bethlehem at the time of barley harvest, and Ruth went to glean in the harvest field and she “happened to come to the portion of the field belonging to Boaz, who was of the family of Elimelech.” As she gleaned, she received preferential treatment from Boaz. Naomi informed Ruth that Boaz was a kinsman. Although Naomi would have had first claim upon him as kinsman-redeemer, she devised a plan by which Ruth would show herself as the candidate for marriage to him. There was a nearer kinsman, but he was unwilling to accomplish the redemption of Elimelech’s estate—which included Ruth and Naomi. Clearing every obstacle, Boaz married Ruth, and they became progenitors of King David.

The Book of Ruth is included in the Writings, the third section of the Hebrew Bible; it is the second of the five books called the Megilloth (”Scrolls”), which are read at major Jewish holy days; Ruth is read each year at Pentecost.

The events of the book occurred during the period of the judges, probably during the administration of Gideon (ca.1162-1122 B.C.). There are several clues as to when the book was written. In Ruth 4:7, a former custom is explained; this suggests that some time had elapsed between the occurrence of the events of Ruth’s life and the time of the writing of the book. David is mentioned by name in Ruth 4:22. The book was probably written during the time of Samuel; many suggest that Samuel (ca. 1100—ca. 1020 B.C.) was the probable author. Doubtless, the book was written before the time of Solomon, for otherwise he surely would have been mentioned in the genealogy. Some suggest that the book was written during post-Exilic times, citing such matters as Ruth’s position in the Writings rather than with the Book of Judges in the Prophets, the Aramaic influence in the book, and also the mention of an earlier custom in 4:7. All of these are easily explained in the context of the time between the judges and the reign of David.

After reading the dismal events presented in the last chapters of Judges , it is refreshing to to come to this beautiful and meaningful book, describing some of the good things that happened during the period of the judges.

Outline

Selection by Ruth, 1:1-22

Background of Ruth, 1:1-5
Breaking with Moab, Ruth’s Choice, 1:6-18
Bethlehem and the Widows’ Arrival, 1:19-22

Service of Ruth, 2:1-23

Benefit of Gleaning Done by Ruth, 2:1-3
Boaz and His Dealings with Ruth, 2:4-17

Permission Granted to Ruth, 2:4-7
Protection Granted to Ruth, 2:8-13
Provision Given to Ruth, 2:14-18

Submission of Ruth, 3:1-18

Brilliant Plan of Naomi, 3:1-4
Behaviour of Ruth, 3:5-9
Bargain Agreed to by Boaz, 3:10-18

Satisfaction of Ruth, 4:1-22

Boaz, a Husband, 4:1-12
Blessing of a Son, 4:13-17
Background for a King, 4:18-22

Reading Ruth

1. 1-4, Ruth’s love demonstrated and rewarded

Introduction

The Hebrew Bible, as well as all of the ancient versions, calls the title of this book “Judges.” To use the term “judges” to describe the individuals in this book is somewhat misleading. In Hebrew, a “judge” was not only a judicial figure but a leader in many other areas as well—including, but not limited to, military and administrative functions. Some would suggest that a more descriptive rendering would be “deliverers” or even “saviors.” In this book are some of the most exciting and dramatic events in the Scripture. The details selected for inclusion in this literally accurate history demonstrate a specific philosophy of history, which may be summarized in four phases:

1. Sin is the first step. It is described in words such as these: “And the sons of Israel did what was evil in the sight of the Lord.” Sometimes there is some amplification of this statement. 
2. Servitude is the second step. The Bible says of the Lord that “He sold them into the hands of…[The enemy is named here.].” Often the servitude is further defined—“and the sons of Israel served…[again the name of the enemy] for…years” and the number of years is specified. 
3. Supplication is the third step. “And when the sons of Israel cried to the Lord,…” Again, this step is often expanded and explained. 
4. Salvation is the fourth step. This refers only to deliverance—political and military. This step delineates the giving of a judge to liberate the people: “The Lord raised up a deliverer for them” and, of course, the deliverer is named.

 
This pattern is repeated for all six of the major judges. 

 
After two introductory chapters, the main body of the book comprises Chapters 3 through 16. In these chapters are presented thirteen judges, of whom six (or seven if Deborah and Barak are counted separately) are major judges and six are minor judges. The major judges are: 

Othniel, who overcame the Mesopotamian King Cushan-rishathaim; 

Ehud, who slew Eglon, the fat king of Moab; 

Deborah (and Barak), who defeated Sisera; 

Gideon, the conqueror of the Midianites; 

Jephthah of the rash vow; and 

Samson of the lost strength. 

Interspersed with them are the seven minor judges, who are:

Shamgar, the Ox-Goad judge (between Ehud and Deborah);

Tola, the judge from Issachar (between Gideon and Jephthah);

Jair, the judge from Gilead (following Tola, between Gideon and Jephthah);

Ibzan, the judge from Bethlehem (between Jephthah and Samson);

Elon, the judge from Zebulon (following Ibzan, between Jephthah and Samson); and 

Abdon, the family judge (following Elon, between Jephthah and Samson). 

In Chapters 17—21 there are two stories demonstrating the dismal morality of the time. In Chapters 17 and 18 the reader is told about the Danite migration and of Micah and his graven image. The narrative of Chapters 19 through 21 tells of the almost total destruction of the tribe of Benjamin by fellow Israelites and of the attempt to find wives for the 600 Benjamites who were spared. 

The historical period of the judges begins after the period of Joshua and the elders; Joshua died about 1390 B.C.; the elders continued ruling for about fifteen more years, giving a date of about 1375 B.C. as the beginning date for the Judges period. Since Saul became king in 1050 B.C., this gives a maximum period of 325 years. None of the major judges overlapped (with the probable exception of Jephthah and Samson), but some of the judges probably governed contemporaneously. 

Outline

After Joshua

Missed Opportunities and Israel’s Foes, 1:1-36

Many Sins and Israel’s Failure, 2:1—3:6

Administration of the Judges—Deliverance from the Six Periods of Servitude

Mesopotamia and Deliverance by Othniel, 3:7-11

Moab

Deliverance by Ehud,  3:12-30

Shamgar, 3:31

Military Threat: Canaan and Deliverance by Deborah and Barak, 4:1—5:31

Midian

Deliverance by Gideon, 6:1—8:32

Usurpation by Abimelech, 9:1-57

Tola, 10:1-2

Jair, 10:3-5

Merger of Ammon and Philistia

Deliverance by Jephthah, 10:6—11:40

Gilead versus Ephraim, 12:1-7

Ibzan, 12:8-10

Elon, 12:11-12

Abdon, 12:13-15

Menacing Threat: Philistia and Exploits of Samson, 13:1—16:31

Appendices

Micah and the Danites, 17:1—18:31

Moral Degradation, 19:1—21:25

Reading Judges

1. 1-5, Causes of the cycles of judgment
2. 6-8, Gideon and Midian
3. 9-12, A King and Six Judges in Israel
4. 13-16, Samson and Philistia
5. 17-21, Conditions during the cycles of judgment