The First Book of the
KINGS
Author: Unknown, Attributed to Jeremiah
Date: Probably Between 560 B.C. and 538 B.C.
Theme: Lessons from the Dividing of the United Kingdom
Key Words: King, House, Prophet
Author. Since 1 and 2 Kings were originally one book (see “Content” below), then this work had to be compiled some time after the capture of Judah by the Babylonians in 586 B.C. (see 2 Kin. 25). The book gives the impression that it is the product of one author and that this author was an eyewitness to the fall of Jerusalem. Though the authorship cannot be known with certainty, several suggestions have been made. Some have nominated Ezra as the compiler, while others point to Isaiah as the editor. Compare 2 Kings 18:19, 20 with Isaiah 6–39. A number of scholars say that the writer of 1 and 2 Kings was an unknown prophet or a Jewish captive in Babylon at about 550 B.C. Because Josephus (a prominent Jewish historian of the first century A.D.) ascribes Kings to “the prophets,” many have abandoned the search for a specific author. However, the most probable position is that the prophet Jeremiah was author of 1 and 2 Kings. The early Jewish tradition of the Talmud states that Jeremiah wrote Kings. This famous prophet preached in Jerusalem before and after its fall, and 2 Kings 24 and 25 appear in Jeremiah 9–42; 52. Jeremiah could have written all but the contents of the last appendix (2 Kin. 25:27–30), which were probably added by one of his disciples.
Date. Though the precise date for the composition of 1 and 2 Kings is uncertain, it is believed to have come into its final compilation sometime in the late sixth century B.C. The last event recorded in 2 Kings is the release of King Jehoiachin of Judah from imprisonment in Babylon. Since Jehoiachin was imprisoned in 597 B.C. (see 2 Kin. 24:8–17) and released thirty-seven years later (see 2 Kin. 25:27), then Kings must have been written after 560 B.C. to include this information. It is almost certain that the writer of Kings would have mentioned something as significant as the fall of Babylon to Persia in 538 B.C. had he known of these events. Since there is no mention of this prominent event in Kings, it is then concluded that 1 and 2 Kings probably was written before 538 B.C. Therefore the date of 1 and 2 Kings is fixed between 560 and 538 B.C., though the events recorded in 1 Kings occurred some three hundred years earlier.
Background. The events covered in 1 Kings span a period of about one hundred and twenty years. First Kings records the turbulent experiences of God’s people from the death of David around 971 B.C., to the reign of Jehoshaphat (the fourth king in the southern kingdom of Judah) and the reign of Ahaziah (the ninth king in the northern kingdom of Israel) around 853 B.C. This was a difficult period in the history of God’s people, a time of great change and upheaval. There was struggle from within and pressure from without. The result was a dark moment in which the stable kingdom under a strong leader split in two.
Occasion and Purpose. Contemplating the horror of the exile of God’s people, the author compiles 1 and 2 Kings to answer the looming question of why both the northern kingdom of Israel and the southern kingdom of Judah had been taken captive. He writes with a prophetic message, showing that this punishment by captivity to foreign pagan nations was the inevitable consequence of the persistent violation of God’s covenant with them. Kings was written to move the exiles to reflect on their history and return to the Lord. Perhaps this prophetic perspective is one reason why it was included in the “earlier prophets” in the Hebrew Bible.
Content. First and 2 Kings were originally one unbroken book, which formed a sequel to 1 and 2 Samuel. The composers of the Greek Old Testament (the Septuagint, or LXX) divided the work into “3 and 4 Kingdoms” (1 and 2 Samuel were “1 and 2 Kingdoms”). The title “Kings” is derived from Jerome’s Latin translation (the Vulgate) and is appropriate because of the emphasis of these books on the kings who reigned during this period.
The books of 1 and 2 Kings take up recording the historical events of God’s people where the books of 1 and 2 Samuel leave off. However, Kings is more than just a compilation of the politically important or socially significant happenings in Israel and Judah. In fact, it is not as detailed a history as might be expected (four hundred years in only forty-seven chapters). Instead, 1 and 2 Kings is a selective history, one with a theological purpose. Therefore, the author selects and emphasizes the people and events that are morally and religiously significant. First and 2 Kings present God as the Lord of history. From history, these books establish God’s providential working in and through the lives of His people for His redemptive purpose. They demonstrate the necessity of obedience to God’s covenant and the painful consequence of disobedience. Therefore, the books of 1 and 2 Kings are not to be viewed as mere history, but as theology and lessons from history.
The united work of 1 and 2 Kings naturally divides into three main sections. The “Unified Kingdom” under Solomon in 1 Kings 1–11; the “Divided Kingdom” in 1 Kings 2–2 Kings 17; and finally, 2 Kings 8–25 focuses on the surviving “Kingdom of Judah.”
The first half of 1 Kings records the glory of Solomon’s reign, his wealth, wisdom, and the monumental accomplishment of the building of the temple. However, his disobedience in marrying foreign wives led him into idolatry; and the stage was set for the division of the kingdom. The king with a divided heart would leave behind a divided kingdom. On his death, those in the northern part of the empire rebelled and established their own nation, known as Israel. In the south, those who remained faithful to the house of David and Solomon formed the nation known as Judah.
In the second half of 1 Kings, which describes the divided kingdom, the narrative is difficult to follow. The author switches back and forth between the northern kingdom of Israel and the southern kingdom of Judah, tracing their histories simultaneously. There were nineteen regents in Israel, all of them bad. In Judah, there were twenty rulers, only eight of them good. First Kings records the first nine rulers in Israel and the first four kings in Judah. Some of these thirteen regents are only mentioned in a few verses, while whole chapters are devoted to others. Major attention is directed to those who either serve as a model of uprightness, or to those who illustrate why these nations eventually collapsed. When 1 Kings closes, Jehoshaphat is the king in Judah, and Ahaziah is on the throne in Israel.
Personal Application. The message of 1 and 2 Kings is as relevant today as when it was written. God still controls human affairs. The nation, leader, or person who responds to and obeys the Lord will enjoy the benefits of a relationship with Him. Those who refuse and rebel will experience God’s discipline. Though people are sinful, God is the author of redemption, and He graciously forgives those who will repent and return to Him.
Christ Revealed. The failure of the prophets, priests, and kings of God’s people points to the necessity of the advent of Christ. Christ Himself would be the ideal combination of these three offices. As a Prophet, Christ’s word far surpasses that of the great prophet Elijah (Matt. 17:1–5). Many of the miracles of Jesus were reminiscent of the wonders God did through Elijah and Elisha in Kings. In addition, Christ is a Priest superior to any of those recorded in Kings (Heb. 7:22–27). First Kings vividly illustrates the need for Christ as our reigning King. When asked if He was King of the Jews, Jesus affirmed that He was (Matt. 27:11).
However, Christ is a King “greater than Solomon” (Matt. 12:42). The name “Solomon” means “Peace”; Christ is the “Prince of Peace,” and there will be no end to His peace (Is. 9:6). Solomon was noted for his wisdom, but Christ is the “wisdom of God” (1 Cor. 1:25, 29). Solomon’s reign was temporary, but Christ will reign on the throne of David forever (1 Chr. 17:14; Is. 9:6), for He is “KING OF KINGS AND LORD OF LORDS” (Rev. 19:16).
For a further study of allusions to Christ during the time of 1 Kings, read Introduction to 1 Chronicles: Christ Revealed and Introduction to 2 Chronicles: Christ Revealed.
The Holy Spirit at Work. First Kings 18:12 is the only direct reference to the Holy Spirit in 1 Kings, where He is called the “Spirit of the LORD.” The words of Obadiah there indicate that the Holy Spirit sometimes transported Elijah from one location to another (see also 2 Kin. 2:16). This is not unlike Acts 8:39, 40, where Philip is described as having a similar experience.
There is an allusion in 18:46 (“the hand of the LORD”) to the Holy Spirit’s work of enabling Elijah to do the miraculous. The formula “hand of the LORD” referred to the inspiration of the prophets by the Spirit of God (see 2 Kin. 3:15 and Ezek. 1:3; compare with 1 Sam. 10:6, 10 and 19:20, 23). Here “the hand of the LORD” refers to the Spirit of God who endowed Elijah with supernatural strength to do an amazing feat (for similar examples, see Judg. 14:6, 19; and 15:14).
In addition to these passages, 1 Kings 22:24 (see 1 Chr. 18:23) may be another reference to the Holy Spirit. This verse refers to a “spirit from the LORD” (see note on 22:24) and may indicate that the prophets understood that their ability to prophesy came by the Spirit of God (see 1 Sam. 10:6, 10; 19:20, 23). If this interpretation is taken, then it would correlate with 1 Corinthians 12:7–11, which confirms that the ability to prophesy is indeed a manifestation of the Holy Spirit.
For more on the Holy Spirit in the kingdom period, read Introduction to 2 Kings: The Holy Spirit at Work and Introduction to 2 Chronicles: The Holy Spirit at Work.
Jack W. Hayford, Spirit Filled Life Study Bible
KINGS
Author: Unknown, Attributed to Jeremiah
Date: Probably Between 560 B.C. and 538 B.C.
Theme: Lessons from the Dividing of the United Kingdom
Key Words: King, House, Prophet
Author. Since 1 and 2 Kings were originally one book (see “Content” below), then this work had to be compiled some time after the capture of Judah by the Babylonians in 586 B.C. (see 2 Kin. 25). The book gives the impression that it is the product of one author and that this author was an eyewitness to the fall of Jerusalem. Though the authorship cannot be known with certainty, several suggestions have been made. Some have nominated Ezra as the compiler, while others point to Isaiah as the editor. Compare 2 Kings 18:19, 20 with Isaiah 6–39. A number of scholars say that the writer of 1 and 2 Kings was an unknown prophet or a Jewish captive in Babylon at about 550 B.C. Because Josephus (a prominent Jewish historian of the first century A.D.) ascribes Kings to “the prophets,” many have abandoned the search for a specific author. However, the most probable position is that the prophet Jeremiah was author of 1 and 2 Kings. The early Jewish tradition of the Talmud states that Jeremiah wrote Kings. This famous prophet preached in Jerusalem before and after its fall, and 2 Kings 24 and 25 appear in Jeremiah 9–42; 52. Jeremiah could have written all but the contents of the last appendix (2 Kin. 25:27–30), which were probably added by one of his disciples.
Date. Though the precise date for the composition of 1 and 2 Kings is uncertain, it is believed to have come into its final compilation sometime in the late sixth century B.C. The last event recorded in 2 Kings is the release of King Jehoiachin of Judah from imprisonment in Babylon. Since Jehoiachin was imprisoned in 597 B.C. (see 2 Kin. 24:8–17) and released thirty-seven years later (see 2 Kin. 25:27), then Kings must have been written after 560 B.C. to include this information. It is almost certain that the writer of Kings would have mentioned something as significant as the fall of Babylon to Persia in 538 B.C. had he known of these events. Since there is no mention of this prominent event in Kings, it is then concluded that 1 and 2 Kings probably was written before 538 B.C. Therefore the date of 1 and 2 Kings is fixed between 560 and 538 B.C., though the events recorded in 1 Kings occurred some three hundred years earlier.
Background. The events covered in 1 Kings span a period of about one hundred and twenty years. First Kings records the turbulent experiences of God’s people from the death of David around 971 B.C., to the reign of Jehoshaphat (the fourth king in the southern kingdom of Judah) and the reign of Ahaziah (the ninth king in the northern kingdom of Israel) around 853 B.C. This was a difficult period in the history of God’s people, a time of great change and upheaval. There was struggle from within and pressure from without. The result was a dark moment in which the stable kingdom under a strong leader split in two.
Occasion and Purpose. Contemplating the horror of the exile of God’s people, the author compiles 1 and 2 Kings to answer the looming question of why both the northern kingdom of Israel and the southern kingdom of Judah had been taken captive. He writes with a prophetic message, showing that this punishment by captivity to foreign pagan nations was the inevitable consequence of the persistent violation of God’s covenant with them. Kings was written to move the exiles to reflect on their history and return to the Lord. Perhaps this prophetic perspective is one reason why it was included in the “earlier prophets” in the Hebrew Bible.
Content. First and 2 Kings were originally one unbroken book, which formed a sequel to 1 and 2 Samuel. The composers of the Greek Old Testament (the Septuagint, or LXX) divided the work into “3 and 4 Kingdoms” (1 and 2 Samuel were “1 and 2 Kingdoms”). The title “Kings” is derived from Jerome’s Latin translation (the Vulgate) and is appropriate because of the emphasis of these books on the kings who reigned during this period.
The books of 1 and 2 Kings take up recording the historical events of God’s people where the books of 1 and 2 Samuel leave off. However, Kings is more than just a compilation of the politically important or socially significant happenings in Israel and Judah. In fact, it is not as detailed a history as might be expected (four hundred years in only forty-seven chapters). Instead, 1 and 2 Kings is a selective history, one with a theological purpose. Therefore, the author selects and emphasizes the people and events that are morally and religiously significant. First and 2 Kings present God as the Lord of history. From history, these books establish God’s providential working in and through the lives of His people for His redemptive purpose. They demonstrate the necessity of obedience to God’s covenant and the painful consequence of disobedience. Therefore, the books of 1 and 2 Kings are not to be viewed as mere history, but as theology and lessons from history.
The united work of 1 and 2 Kings naturally divides into three main sections. The “Unified Kingdom” under Solomon in 1 Kings 1–11; the “Divided Kingdom” in 1 Kings 2–2 Kings 17; and finally, 2 Kings 8–25 focuses on the surviving “Kingdom of Judah.”
The first half of 1 Kings records the glory of Solomon’s reign, his wealth, wisdom, and the monumental accomplishment of the building of the temple. However, his disobedience in marrying foreign wives led him into idolatry; and the stage was set for the division of the kingdom. The king with a divided heart would leave behind a divided kingdom. On his death, those in the northern part of the empire rebelled and established their own nation, known as Israel. In the south, those who remained faithful to the house of David and Solomon formed the nation known as Judah.
In the second half of 1 Kings, which describes the divided kingdom, the narrative is difficult to follow. The author switches back and forth between the northern kingdom of Israel and the southern kingdom of Judah, tracing their histories simultaneously. There were nineteen regents in Israel, all of them bad. In Judah, there were twenty rulers, only eight of them good. First Kings records the first nine rulers in Israel and the first four kings in Judah. Some of these thirteen regents are only mentioned in a few verses, while whole chapters are devoted to others. Major attention is directed to those who either serve as a model of uprightness, or to those who illustrate why these nations eventually collapsed. When 1 Kings closes, Jehoshaphat is the king in Judah, and Ahaziah is on the throne in Israel.
Personal Application. The message of 1 and 2 Kings is as relevant today as when it was written. God still controls human affairs. The nation, leader, or person who responds to and obeys the Lord will enjoy the benefits of a relationship with Him. Those who refuse and rebel will experience God’s discipline. Though people are sinful, God is the author of redemption, and He graciously forgives those who will repent and return to Him.
Christ Revealed. The failure of the prophets, priests, and kings of God’s people points to the necessity of the advent of Christ. Christ Himself would be the ideal combination of these three offices. As a Prophet, Christ’s word far surpasses that of the great prophet Elijah (Matt. 17:1–5). Many of the miracles of Jesus were reminiscent of the wonders God did through Elijah and Elisha in Kings. In addition, Christ is a Priest superior to any of those recorded in Kings (Heb. 7:22–27). First Kings vividly illustrates the need for Christ as our reigning King. When asked if He was King of the Jews, Jesus affirmed that He was (Matt. 27:11).
However, Christ is a King “greater than Solomon” (Matt. 12:42). The name “Solomon” means “Peace”; Christ is the “Prince of Peace,” and there will be no end to His peace (Is. 9:6). Solomon was noted for his wisdom, but Christ is the “wisdom of God” (1 Cor. 1:25, 29). Solomon’s reign was temporary, but Christ will reign on the throne of David forever (1 Chr. 17:14; Is. 9:6), for He is “KING OF KINGS AND LORD OF LORDS” (Rev. 19:16).
For a further study of allusions to Christ during the time of 1 Kings, read Introduction to 1 Chronicles: Christ Revealed and Introduction to 2 Chronicles: Christ Revealed.
The Holy Spirit at Work. First Kings 18:12 is the only direct reference to the Holy Spirit in 1 Kings, where He is called the “Spirit of the LORD.” The words of Obadiah there indicate that the Holy Spirit sometimes transported Elijah from one location to another (see also 2 Kin. 2:16). This is not unlike Acts 8:39, 40, where Philip is described as having a similar experience.
There is an allusion in 18:46 (“the hand of the LORD”) to the Holy Spirit’s work of enabling Elijah to do the miraculous. The formula “hand of the LORD” referred to the inspiration of the prophets by the Spirit of God (see 2 Kin. 3:15 and Ezek. 1:3; compare with 1 Sam. 10:6, 10 and 19:20, 23). Here “the hand of the LORD” refers to the Spirit of God who endowed Elijah with supernatural strength to do an amazing feat (for similar examples, see Judg. 14:6, 19; and 15:14).
In addition to these passages, 1 Kings 22:24 (see 1 Chr. 18:23) may be another reference to the Holy Spirit. This verse refers to a “spirit from the LORD” (see note on 22:24) and may indicate that the prophets understood that their ability to prophesy came by the Spirit of God (see 1 Sam. 10:6, 10; 19:20, 23). If this interpretation is taken, then it would correlate with 1 Corinthians 12:7–11, which confirms that the ability to prophesy is indeed a manifestation of the Holy Spirit.
For more on the Holy Spirit in the kingdom period, read Introduction to 2 Kings: The Holy Spirit at Work and Introduction to 2 Chronicles: The Holy Spirit at Work.
Jack W. Hayford, Spirit Filled Life Study Bible
