Introduction

The Book of Second Chronicles demonstrates what history has to do with faith. Further, it tells what faith has to do with life; it is addressed to the practical needs of the community. When Solomon and the later kings of Judah were obedient to God, they received His blessing; when they rebelled against Him, they were cursed and punished. In its selection and presentation of historical data, Second Chronicles demonstrates priestly perspective; this is distinct from First and Second Kings, which are written from a prophetic perspective. For a complete life and for a complete history, both viewpoints are necessary.

Second Chronicles demonstrates that faithful adherence to the Hebrew faith results in being blessed, but forsaking the Lord will lead the nation and the individual to being cursed. The book stresses Solomon’s building of the Temple and his other religious leadership, a part of Solomon’s career that is not as emphasized in First Kings. Several revivals are recounted in the book—especially the one under Hezekiah. Because Judah remained much closer to God’s program, it is consistently in the forefront of Second Chronicles; this is different from First and Second Kings, which give much more of the history of Israel, the northern kingdom; when Chronicles uses the name “Israel,” it usually refers to the twelve tribes as a unity.

Under God’s direct supervision, the writer of Second Chronicles compiles his book from several sources. Obviously he uses First and Second Kings, but he cites several non-canonical works as well, including annals that seem to be official state records; these include the following:

• The Book of the Kings of Judah and Israel 16:11; 25:26; 28:26; 32:32
• The Book of the Kings of Israel 20:34
• The Treatise on the Book of the Kings 24:27
• The Book of the Kings of Israel and Judah 27:7; 35:27; 36:8
• The Records of the Kings of Israel 33:18

He also uses several prophetical works; these are:

• The Records of Nathan the Prophet, Ahijah the Shilonite, and Iddo the Seer 9:29
• The Records of Shemaiah the Prophet and Iddo the Seer 12:15
• The Treatise of the Prophet Iddo 13:22
• The Annals of Jehu the Son of Hanani 20:34
• Isaiah the Son of Amoz (in addition to the Book of Isaiah) 26:22; 32:22
• The Words of the Seers 33:18
• The Records of Hozai 33:19

Second Chronicles is a book of revivals (under Asa, Jehoshaphat, Joash, Uzziah, Hezekiah, and Josiah) and rebellions (under Rehoboam, Abijah, Jehoram, Ahaziah, Athaliah, Manasseh, Amon, and Jehoiakim). The reader is brought face to face with the fact that God’s blessing and His judgment upon His people are predicated upon their response to Him and to His Word.

Outline

Glorious Reign of Solomon 1:1—9:31

Prayer of Solomon

Request for Wisdom 1:1-10

Riches and Wisdom Both Granted 1:11-17

Preparations for Building the Temple 2:1-18

Particulars concerning the Building of the Temple 3:1—4:22

Presence of God Demonstrated in Glory 5:1-14

Prayer and Sermon of Solomon Followed by the Lord’s Response 6:1—7:22

Praise of Solomon’s Fame and Accomplishments 8:1-18

Presentation of the Queen of Sheba’s Visit 9:1-12

Possessions and Splendor of Solomon 9:13-31

Gains and Losses of God’s People 10:1—36:23

People’s Request and Rehoboam’s Response 10:1-11

Problems of a Divided Kingdom

Rehoboam’s Reign 11:1—12:16

Reign of Abijah 13:1—14:1

Reforms and Other Deeds of Asa 14:2—16:14

Rule of Good King Jehoshaphat 17:1—21:1

Regime of Evil Jehoram 21:2-20

Recital of Administration of Evil Ahaziah 22:1-9

Remaining Royal Seed of Judah Murdered by Athaliah 22:10-12

Rescue of Joash 23:1-11

Removal and Death of Athaliah 23:12-15

Revival Under Joash through Joiada (Jehoiada) 23:16—24:14

Rebellion of Joash Following Death of Joiada 24:15-27

Rise of Amaziah 25:1-28

Righteousness and Rebellion of Uzziah 26:1-15

Replacement of Uzziah with Jotham 26:16—27:9

Persistence of the Southern Kingdom after the Fall of the North

Rejection of Godliness by Ahaz 28:1-27

Restoration of Godliness under Hezekiah 29:1—32:32

Rebellion of Manasseh 33:1-20

Replacement of Evil Amon after a Short Reign 33:21-25

Revival and Repair of the Temple by Josiah 34:1—35:27

Removal of Jehoahaz after Only Three Months 36:1-3

Reign of Eliakim (Jehoiakim), Eldest Son of Josiah 36:4-7

Rule of Jehoiachin, son of Jehoiakim 36:8-9

Remaining Son of Josiah, Zedekiah, Made King 36:10-13

Reasons for Judah’s Captivity 36:14-21

Permission to Return to Israel: Cyrus’ Proclamation 36:22-23

Reading 2 Chronicles

1. 1-5, Solomon’s reign as king
2. 6-9, Solomon’s worship
3. 10-12, Division of the kingdom
4. 13-16, Reforms under King Asa
5. 17-20, Reforms under King Jehoshaphat
6. 21-25, Reforms under King Joash
7. 26-28, Reforms under Uzziah and Jotham
8. 29-32, Reforms under King Hezekiah
9. 33-36, Judah’s fall and exile

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