INTRODUCTION. 1. Title. In the ancient Hebrew Scriptures, the "First and Second Books of Kings" formed but one book, under the title of the "Book of Kings." This book was divided into two parts by the Greek Translators of the Septuagint, who also did the same by the "Book of Samuel." They then named the two parts of "Samuel" the "First and Second Books of the Kings respectively, and the two parts of the "Book of Kings" the Third and Fourth Books of the Kings." 66 2. The Authorship of the First and Second Books of Kings. Jewish tradition has assigned the authorship of these books to Jeremiah. But this is improbable, for we find that the events recorded in the concluding section of the narrative, viz. that relating to the liberation of Jehoiakim (2 Kings xxv. 27-30), took place in Babylon, whereas Jeremiah was, after the destruction of Jerusalem, carried away by the anti-Babylonian faction into Egypt, where in all probability he died. The most general opinion, however, is that the author was either a "prophet" or a "scribe," living in the Babylonian exile, and that the Books of Kings were written during the second half of the Babylonian captivity, and before its close, since they bring the history down to that time, and yet contain no allusion to the deliverance of the people out of Babylon " (Keil). 3. Purpose of the Writer. The main purpose of the writer is to give a history of the period of the monarchy from the accession of Solomon to the destruction of Jerusalem by Nebuchadnezzar. But this is not his only purpose. (1) He uses his writings as a means of conveying special religious instruction, and in this respect his aim or purpose may be characterized as "religious and admonitory." As he often tells us, he does not make the full use of the materials he has at hand (1 Kings xi. 41, etc.), but selects only those parts which he considers most suitable to inculcate the lessons he wishes to impress upon his readers. His candour and impartiality are seen in his narrating the idolatry of Solomon, the despondency of Elijah, and the pride of Hezekiah, and he forms his opinion of the life and actions of men according to the standard of the Law of God as contained in the Books of Leviticus, Numbers, and Deuteronomy. (2) He also gave special prominence to three leading principles: (a) That the worship of Jehovah should be whole-hearted, since He is the only true God of Israel. (b) That His worship should be confined to one place, viz. His Temple at Jerusalem; in other words, that there should be "one Temple and one God." (c) That the punishments which fell upon Judah and Israel were the result of their wickedness. NOTE. He regards the introduction of the calf-worship as the great stain upon the religious history of the kingdom of Israel, and the non-removal of the high-places to have had a pernicious effect on the spiritual welfare of the kingdom of Judah. (3) Lastly, he is anxious to show that in the history of the Kings of Judah, God's gracious promise made to David by Nathan, that "He would establish his kingdom for ever," was fulfilled in the unbroken continuity of the dynasty of David from Solomon to Zedekiah. NOTE-In a spiritual sense this dynasty was again revived in the person of Christ, the son of David, "whose kingdom has no end." 4. Sources of Information. The compiler tells us that he drew his information from three sources :- (1) For the compilation of the reign of Solomon he used "The Book of the Acts of Solomon " (1 Kings xi. 41). This "Book was in all probability compiled from three smaller works:—(a) The Book of Nathan the Prophet; (b) the Prophecy of Ahijah the Shilonite; (c) the Vision of Iddo the Seer, all of which were written by prophets contemporaneous with Solomon (2 Chron. ix. 29). (2) For the Kings of Judah he used The Book of the Chronicles of the Kings of Judah." Probably this "Book" was compiled from the following sources: (a) The Book of Shemaiah the Prophet and Iddo the Seer (2 Chron. xii. 15); (b) The Story of the Prophet Iddo (2 Chron. xiii. 22); (c) The Book of Jehu the son of Hanani (2 Chron. xx. 34); (d) The Writings of Isaiah the son of Amoz (2 Chron. xxvi. 22); (3) For the Kings of Israel he used "The Book of the Chronicles of the Kings of Israel." B.C. 975. Rehoboam, son of Solomon, reigned seventeen years. The causes of this disruption, briefly stated, were: (c) The grievous taxation with which Solomon oppressed the people, so as to provide funds for the building of the Temple and his palaces, and the maintenance of his luxurious court. (d) But the more immediate cause was the folly and incapacity of Rehoboam. On the death of Solomon, Jeroboam and all the congregation of Israel assembled at Shechem to make Rehoboam king. They demanded a remission of the grievous taxation, but Rehoboam, rejecting the wise and conciliatory policy of the aged counsellors of his father, followed the advice of the young and profligate nobles, who recommended a still more oppressive system of taxation than that of Solomon. Whereupon the Ten Tribes revolted and elected Jeroboam as their king. 2. Rehoboam attempts to reduce the rebel tribes to obedience. Adoram, Rehoboam's commissioner, while attempting to collect the tribute in "Israel," is stoned to death, and Rehoboam and his attendants escape with difficulty to Jerusalem (1 Kings xii. 18). To reduce the rebel tribes to obedience, Rehoboam marshals an army of 180,000 men, but is forbidden "to fight against his brethren" by the prophet Shemaiah, for the division of the kingdom was "from the Lord." 3. War continues between Rehoboam and Jeroboam all their days. To strengthen the territory, which still belonged to him, Rehoboam builds cities for defence and fortifies and garrisons strongholds (2 Chron. xi. 5-12). 4. The people of Judah fall into idolatry. Rehoboam allows his subjects to erect high-places, set up images, and practice the grossest immoralities (1 Kings xiv. 22-24). Shishak, king of Egypt, invades the land with 1,200 chariots, 60,000 cavalry, and infantry without number. Jerusalem is taken, and Rehoboam purchases an ignominious peace by surrendering all the treasures of the Temple (including the golden shields which Solomon had made) and all the treasures of the king's house. B.C. 957. 955. Shishak withdraws his army (2 Kings xiv. 25-26; 2 Chron. xii. 1-12). Contemporaneous Prophets. Shemaiah. Abijam or Abijah, son of Rehoboam, reigned three years. 1. His idolatry. Abijam walks in the sins of his father, i.e. in idolatrous practices and all their attendant immoralities. "His heart was not perfect with the Lord his God, as the heart of David his father" (1 Kings xv. 3). 2. He attempts to bring back the Ten Tribes to their allegiance. He collects an army of 400,000 men and invades Israel. Jeroboam, with an immense host of 800,000 valiant men, opposes him near Mount Zemaraim. Abijam falls into an ambuscade, but God "smites Jeroboam," and 500,000 men of Israel are slain. Abijam pursues Jeroboam and captures many towns of Israel. This great victory greatly increased Abijam's power. (2 Chron. xiii.) Asa, son of Abijam, reigned forty-one years. 1. His Reforms. (a) He destroys the idols which his father had made, deposes Maachah, the queen-mother, from her high position on account of her idolatry, and burnt the Asherah she had worshipped, by the brook Kidron (1 Kings xv. 12-13). (b) He places in the Temple the things which he and his father had dedicated, and renews the great altar of the Lord (1 Kings xv. 15; 2 Chron. xv. 8). (c) He builds fortified cities along his frontiers, and raises his army to 580,000 men (2 Chron. xiv. 6-8). 2. Invasion of Zerah. Zerah, king of Ethiopia, invades Judah with a host of a "thousand thousand men," and 300 chariots. At Mareshah, Asa, by divine assistance, completely overthrows Zerah, and gains much spoil (2 Chron. xiv. 9-15). Azariah, the prophet, the son of Oded, meets Asa on his return from the victory, and promises him God's further protection (2 Chron. xv. 1-15). 3. His war with Baasha. To check the increasing egress of his subjects into Judah, Baasha builds the stronghold of Ramah, "so that none may go out or come in to king Asa." Asa purchases the aid of Benhadad I., king of Syria, who overruns all the northern part of Israel and captures many cities. Baasha is compelled to withdraw his troops from Ramah to meet his new foe, and thus Asa is relieved. |