Chapter Seven - 1 Kings, 2 Kings, 2 Chronicles - The Collapse of the Kingdom

As a result of this chapter, you should be able to:

1. discuss the rise and fall of Solomon;
2. summarize the major events in the lives of Elijah and Elisha; and
3. describe the Northern and Southern Kingdoms before their captivity.

This chapter is divided into the following three major parts:

1. 1 Kings;
2. 2 Kings; and
3. 2 Chronicles.

1. KINGS: A KINGDOM DIVIDED

1.1 Introduction

1.1.1 Author and date

The two books of Kings were originally one in the Hebrew Bible. As the title of the book suggests, they trace the history of the kings of Israel and Judah from the time of Solomon to the Babylonian captivity.

In view of the unity of Kings, there apparently was only one author for 1 and 2 Kings. Since the latest item of 2 Kings (release of Jehoiachin) took place around 562 B.C., and since no mention is made of the return from Babylon (536 B.C.), 1 and 2 Kings were probably written between 562 and 536 B.C.

Tradition has assigned Jeremiah as the author. Most authorities prefer the viewpoint of anonymity, and agree that the writer was a Jewish captive in Babylon.

1.1.2 The coverage of the books of Samuel, Kings and Chronicles

The coverage of the books of Samuel, Kings and Chronicles is illustrated in below chart:

(Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 192, by Irving L. Jensen)

Coverage of the Books of Samuel, Kings and Chronicles

1.1.3 The correlation of Samuel, Kings and Chronicles

The correlation of the books of Samuel, Kings and Chronicles is illustrated in below table:

(Reference: Chronological and Background Charts of the Old Testament, Zondervan Publishing House: Grand Rapids, 1994 Revised and Expanded Edition, p. 27, by John H. Walton)

Correlation of Samuel, Kings and Chronicles

1.1.4 The historical setting of Kings and Chronicles

The historical setting of the books of Kings and Chronicles among the Old Testament books that describe Israel's history is illustrated in below chart:

(Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 193, by Irving L. Jensen)

Historical Setting of Kings and Chronicles in Israel's History

1.1.5 The geographical setting of 1 Kings and 2 Kings

The geographical setting of 1 Kings and 2 Kings are shown in below map. Study below may and refer to it as you read the action of the books.

(Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 187, by Irving L. Jensen)

Geography of 1 Kings

(Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 191, by Irving L. Jensen)

Canaan-Land Geography of 2 Kings

1.1.6 Significance of the book of  Kings

God does not measure the success of these kings by their administrative competence nor by their political prowess. He evaluates their contribution on the basis of one major test - their obedience to the Word of God. It is this test alone that determines their success or failure in His sight. As a result, the book of Kings is highly selective in the material it records concerning each king. Great political and economic contributions are often passed by in relative silence, since God is concerned more with the spiritual success of the reign.

With the reign of Solomon we see a weakening of the kingly office. After his reign God begins to rely mainly on another office, that of the prophet. The line of kings becomes so decadent that God can seldom use them as His representatives. These circumstances create a conflict between the prophets who are God's spokesmen and the kings who are often disinterested in spiritual matters. The kings by their frequent apostasy remain in violation of God's will. Morgan has expressed it well: "We must keep before the mind two thrones - that on earth with its succession of kings, and that in the heavens with its one King. In looking at the former we see the failing government of men, and in looking at the latter we see the unfailing government of God" (Morgan, Living Messages, I, p. 177). It would be well to keep in mind the simple chart below as we go through this material. It will enable us to keep the different phases of the kingdom before us.

1.1.7 Outline of 1 Kings

We have already traced through a portion of the United Kingdom in the books of Samuel. First Kings describes the latter part of the United Kingdom and the beginning of the Divided Kingdom. 2 Kings continues this history on through the Babylonian captivity. First Kings can thus be outlined as follows:

1. the united kingdom (1-11); and

2. the divided kingdom (12-22).

1.2 The United Kingdom (1-11)

The key figure in these chapters is Solomon. The section begins with his accession to the throne and closes with his death. The chapters can be approached in the following manner:

1. Solomon's rise (1-2);

2. Solomon's request (3);

3. Solomon's reputation (4);

4. Solomon's responsibility (5-8); and

5. Solomon's relapse (9-11).

1.2.1 Solomon's rise (1-2)

The events connected with Solomon's rise to the throne are given in 1 Kings 1-2. Adonijah, like David's other son, Absalom, seeks to stir up a rebellion to unseat God's chosen king. Whereas Absalom looked for help among the common people, Adonijah tries to seize the throne with a chosen few from David's court. The basic cause of Adonijah's behavior is placed at the feet of David in 1:6. David had been far too permissive with this son, and Adonijah thus had little respect for God-given authority. The rebellion is short-lived as Solomon is crowned king before David dies.

In chapter 2, David gives a last charge, passing on two duties to Solomon. The first is to obey God's Word (2:1-4). The second is to deal with David's enemies, since they would present a possible threat to the throne.

1.2.2 Solomon's request (3)

God appears to Solomon in a dream and offers to grant any request that Solomon asks. Solomon asks for wisdom so that he will be better equipped to serve God as king. God is obviously pleased with Solomon's attitude. He recognizes that the responsibilities of his office are beyond him, and so he is completely reliant on the wisdom of God. Since his request is not a selfish one, God honors it.

1.2.3 His reputation (4)

The fame of Solomon became widespread in the Near East, as we see from chapter 4. His various acquisitions are tabulated in verses 1 through 28 and they emphasize his tremendous wealth. Verses 29 through 34 describe his great wisdom. Solomon, unfortunately, was not equal to the responsibility, and these very gifts became his downfall. To satisfy his expensive tastes it was necessary for him to employ two measures that became unpopular with his subjects.:

1. The first was heavy taxation. Solomon had the land divided into tax districts, with an administrator over each (4:7).

2. The other method was forced labor, described in chapter five. He used many of the conquered peoples for his projects but found it necessary to use many Israelites as well.

These methods were obviously not well received and became two of the causes that led to the division of the kingdom after his death. Israel's king was behaving exactly as Samuel had warned them he would (1 Samuel 8).

1.2.4 His responsibility (5-8)

First Kings 8 records Solomon's prayer of dedication. He acknowledges that although the Temple has been set aside in a special way for the service of God, God cannot be contained in a building. Keep in mind that the Temple is not really analogous to a church building today. We should, therefore, exercise care in our application of the spiritual truth of these chapters to the church. The real analogy between the Temple in the Old Testament and in the New is best seen in such verses as 1 Corinthians 6:19. Our bodies are God's temple today. Just as God's presence was manifested in Solomon's Temple, the Holy Spirit resides in our bodies today and manifests Himself through us.

1.2.5 His relapse (9-11)

This section outlines the closing years of Solomon's life and describes his backsliding. In chapter 9, God issues a warning that is related to the use of the Temple. The people are to remember that the building itself is no guarantee of God's protection. As we progress through the kingdom period, we shall see that Israel failed to remember this. They felt that their great spiritual privileges made them immune from the judgment of God. We need to remember that great privileges always increase responsibilities rather than lighten them.

Solomon himself drifts away from God. The sons are clearly presented in chapters 10 and 11. Solomon has not obeyed God's requirements for kings as outlined in Deuteronomy 17. He has collected the very things God warns against:

1. riches (10:23);

2. horses (10:26); and

3. wives* (11:1).

* Note: Much has been said about Solomon's many wives in a way that has led to misunderstanding. It should be pointed out that many of these wives were for political purposes alone. To have the wife from a royal household of another country usually promoted good political relationships between the two kings. The huge harem of an oriental monarch was also a status symbol, marking him out as king. See Roland de Vaux, Ancient Israel, New York: McGraw-Hill Book Company, 1965, I, pp. 155ff., for more detail. God tolerated polygamy in Old Testament times not because He was pleased with it, but because of the social context in which Israel lived. The New Testament revelation gives God's perfect will.

God is angry and raises up adversaries against him (11:9ff.). His many wives have turned his heart to other gods (11:1-6), and so God is going to rend the kingdom from him. This sentence is carried out after Solomon's death, recorded in chapter 12. Upon Solomon's death, his son Rehoboam acted like a fool and brought to a head the smoldering resentment of the other tribes against the tribe of Judah.

In a review of Solomon's life several factors stand out:

1. Solomon's greatest achievement was the building of the temple in Jerusalem, one of the most magnificent structures ever built by man. His fame reached to the four corners of the earth.

2. Solomon was not the military genius that his father David was. Solomon's contributions to the nation lay in the administrative realm. Rather than taking territory by force as David had done, he was able to achieve a number of successful political alliances.

3. One of Solomon's weaknesses was that he was too broadminded. Bringing foreign wives into his harem, he allowed them to erect their own heathen altars. This led to syncretism and presented a special problem for the kings that were to follow.

4. Solomon was a double-minded man (James 1:8). It is evident that he was trying to serve two masters, and this was his downfall. His dual allegiance was reproduced in his kingdom. A divided heart resulted in a Divided Kingdom.

5. He was a man whose morals were on a lower plane than his mind. He had outstanding intellectual abilities, but his ethical standards did not match his intellect. He was a highly gifted man but lacked the discipline and devotion that his position of leadership required.

6. Solomon's supreme mistake was in making political marriages. To strength his kingdom, as he thought, Solomon married many women from the surrounding nations. These alliances were disastrous, for his pagan wives brought their heathen religious with them. In his old age, Solomon forsook the Lord to serve the idols imported by his wives. He thus allowed idolatry to be reintroduced into Israel, and for this sin the united kingdom was rent.

1.2.6 Comparison of the first three kings of Israel

The first three kings of Israel are compared and illustrated in below table:

(Reference: Chronological and Background Charts of the Old Testament, Zondervan Publishing House: Grand Rapids, 1994 Revised and Expanded Edition, p. 29, by John H. Walton)

Comparison of the first three kings of Israel

1.3 The Divided Kingdom (12-22)

We mentioned that the prophets began exercising a more strategic role in Israel's history than they had before. As they did, a conflict arose between the prophets who proclaimed God's message and the kings who usually were degenerate. This conflict becomes more evident in the last part of 1 Kings and culminates in the conflict between Elijah and King Ahab. Chapters 12 through 16 emphasize the activity of the kings and 17 through 22 center upon the ministry of the prophets.

1.3.1 The kings (12-16)

Chapters 12 through 14 describe the events which led to the formal division of the kingdom. Chapters 15 and 16 trace the two lines down to the time of Ahab.

The first king of the northern kingdom of Israel was Jeroboam, who is usually described as "the son of Nebat who made Israel to sin." Jeroboam, formerly an officer under Solomon, was a natural champion for the rebellious tribesmen. His first act on being proclaimed king by the ten tribes of Israel was to sever all religious connections with Jerusalem. Afraid that the annual pilgrimages of the people of Israel to Jerusalem to worship would undermine his authority, Jeroboam introduced an innovation. He institutes a rival religious system in the north. Establishing worship centers at Bethel and Dan, he informs the people they will no longer need to travel all the way to Jerusalem to worship. It is a worship system characterized by convenience (12:28). The fact that it was condemned by God was not nearly as important as the fact that the people did not have to travel so far to worship. People are often willing to introduce procedures into their worship simply because it requires less effort. Such was the case here. Convenience became the deciding factor rather than what God said.

It is also a system of compromise. Jeroboam seeks to reproduce all the aspects of the worship in Jerusalem. He chooses his own priesthood and establishes his own feasts and a new religious calendar (12:31-32). Joined with these elements that were analogous to the true, there are also aspects of false worship (the two calves of gold, 12:28). It is thus a combination of the worship of Jehovah mixed with the worship of Baal.

God sends an unnamed prophet to Jeroboam's shrine to denounce his actions (13), but Jeroboam does not heed the warning. As a result, God judges his household and his child dies (14).

Chapter 15 takes the line of the Southern Kingdom and traces it through Asa. In 15:25-16:34, the author picks up the line of kings in the Northern Kingdom and traces it from Jeroboam's son down through Omri and Ahab. This sets the stage for the conflict between Ahab and Elijah.

The most wicked of Israel's kings was Ahab. Jeroboam led Israel into a perverted worship of Jehovah. But Ahab with Jezebel, his wife, established the vile worship of Baal. At this time the prophet Elijah appeared on the scene with his solemn warnings and denunciations. Jezebel persecuted the true people of God and defied the prophet. Ahab and Jezebel both met violent deaths. See below section 1.3.2 for detailed information.

1.3.2 The prophets (17-22)

God always has His man to match the hour. Wickedness has become rampant in Israel, and God meets this wickedness with extraordinary measures and an extraordinary man - Elijah. These chapters can be summarized as follows:

1. the curse on the land (17);

2. the contest on mountain Carmel (18);

3. the cowardice of the prophet (19); and

4. the conflict with Ahab (20-22).

1.3.2.1 The curse on the land (17)

Elijah appears in the narrative in 1 Kings 17 with little introduction. He strides into Ahab's presence and announces a drought on the land. The judgment was an appropriate one. Ahab, along with his wife Jezebel, was responsible for introducing Baal worship to the land. Baal was, among other things, thought to be the god of fertility who made things grow. The drought showed God's power. Elijah is now forced to flee to the wilderness where God meets his needs by the brook Cherith. This experience is a meaningful one, since it gives him empathy with his people. They, too, are dependent on God in this time of drought, and so Elijah is better equipped to minister to them. Elijah learns that God sometimes supplies our needs in unusual and unexpected ways.

The brook dries up, and Elijah is forced to go elsewhere to be fed. He is sent to Zarephath in Sidon where he meets a widow. The widow has only enough food to feed herself and her son one more time, but she obeys Elijah and gives food to him, too. Because she put God first, God abundantly supplies her needs. This incident is significant for several reasons:

1. Sidon was the area where Baal worship was strongest. It was from here that Jezebel had come and introduced it into Israel. The incident shows God's power in supplying for His own in Baal's own territory.

2. It showed Elijah the magnitude of God's provision. When God dries up one source of supply, He opens up another.

3. It made Elijah dependent on God daily. The supply never ran out (17:16), but there was only enough each day to meet the needs for that day.

The faith of the woman is doubly rewarded at the end of the chapter. Her child dies (17:17-24), and because she has ministered to Elijah, he now has the opportunity of ministering to her. He stretches himself over the dead child and restores him to life.

1.3.2.2 The contest on mountain Carmel (18)

In chapter 18, the drought comes to an end with the contest on Mount Carmel. Elijah sends Obadiah to bring Ahab to him. Obadiah is reluctant because he fears that his own life will be endangered if he associates himself in any way with Elijah. Obadiah's true character is seen in these verses (18:1-15). He is a true believer, but since he is serving in Jezebel's heathen court he does everything in secret. He secretly hides 100 prophets of Jehovah in a cave and cares for them. He fears to say anything to Ahab that might offend him. He is a picture of a believer who is afraid to make his convictions known. He thus stands in direct contrast to Elijah.

Elijah gathers all Israel to Mount Carmel and forces them to a decision (18:21). They must either choose for Baal or for Jehovah, but they cannot continue to hold on to both. Elijah is willing to put God to the test publicly. He gives the prophets of Baal an opportunity to make their god known. When their god fails to answer in the crisis, Elijah calls on God to reveal Himself by fire. The fire falls from heaven and consumes the sacrifice. The prophets of Baal are slain and the rain comes, signifying the end of the drought.

1.3.2.3 The cowardice of the prophet (19)

First Kings 19 is a vivid contrast to the preceding events. It portrays Elijah not as a courageous spokesman for God, but as a discouraged and frightened man. It reminds us of James 5:17; "Elijah was a man of like passions with us." Elijah was greatly used of God, but he had his periods of discouragement as well. This was one of them.

The cause of his discouragement is directly related to the events of the preceding chapter. The mighty triumph over the gods of Baal sent Ahab running back to Jezebel to explain everything that had happened. Elijah undoubtedly expected a change of heart on Jezebel's part and anticipated her coming to him in deep repentance. He is shocked when she is more bitter toward him than ever and vows to have his life (19:1-2). The brave prophet who had fearlessly defied 450 prophets of Baal now flees at the threat of this woman. Satan uses discouragement as a tool, especially when God does not operate according to our expectations. God had His plan for dealing with Jezebel, but it was not the one Elijah had envisioned. Because the situation does not turn out as he had hoped, he flees in discouragement.

The consequences of his discouragement are clear. He runs away from his problem. Failure to face a crisis realistically is often the result of a discouraged heart. Elijah determines to put as much distance as possible between himself and Jezebel. With his flight into the wilderness comes an overwhelming sense of self-pity. He confesses his unworthiness to God and asks God to take his life. Providentially for Elijah, God does not see fit to honor this request. Self-pity is always a dangerous attitude and often comes after a crushing disappointment. It is completely self-centered, however, and makes us unable to cope with our own situation, let alone minister to the needs of others.

God's cure for discouragement is also revealed here as we trace God's dealings with the prophet:

1. God first of all supplies his physical needs. He gives Elijah rest (19:5) and food (19:6). Problems often appear out of perspective when we are tired and hungry.

2. Elijah presses on to Mount Horeb. There God meets his spiritual need by giving him a revelation of Himself (19:11-13). A fire, wind, and an earthquake are all spectacular, destructive forces. God is impressing on Elijah that He can work in a spectacular way if He so desires, but often He chooses to work in the still, small way. No one can dictate to God which method He must use.

3. God then reinstructs and reassures Elijah. God reinstructs Elijah by giving him a new commission. He is to return and anoint three people - Hazael, Jehu, and Elisha (19:15-16). Elijah does not realize it, but these are the three men God will use to deal with the wicked house of Ahab (19:17). God reassures Elijah by telling him that there are yet 7,000 in Israel who have not succumbed to Baal worship (19:18).

Elijah returns to his ministry a restored man. From this point, however, he retreats into the background and ceases to be the central figure in the narrative.

1.3.2.4 The conflict with Ahab (20-22)

In chapters 20 through 22, Ahab is the prominent figure. These chapters contain three distinct episodes to show Ahab's disregard for God's will. In each case God clearly reveals to Ahab what he is to do, and in each case Ahab deliberately violates God's instructions.

These chapters can be summarized as follows:

1. Ahab and Ben-hadad (20);

2. Ahab and Ben-hadad (21); and

3. Ahab and Micaiah (22).

In chapter 20, Ahab defeats Ben-hadad twice in battle. God had instructed him to slay all the enemy, but Ahab, like Saul years before, lets Ben-hadad go free on extremely generous terms. Because of his disobedience God reveals through a prophet that, since he spared Ben-hadad's life, God would require Ahab's in its place.

Chapter 21 shows Ahab's selfish desire for material possessions. In spite of his great wealth he covets the vineyard of an Israelite named Naboth. Naboth refuses to sell him the land, since it is in violation of God's laws concerning the land. The words of Naboth in 21:3 are thus a rebuke to the king for disregarding the Mosaic law. Jezebel deliberately plots the death of Naboth and then seizes the property for her husband. Elijah immediately appears and once again pronounces on Ahab the sentence of death. The sentence is executed in the next chapter.

Chapter 22 is the last incident in the life of Ahab. He secures the aid of Jehoshaphat, king of Judah, and they make preparations to march on Syria. The 400 prophets of Baal who are employed by Jezebel present a message of optimism, promising Ahab a safe return (22:5-7). Jehoshaphat asks for a message from a prophet of Jehovah, and thus Micaiah is brought forth in spite of Ahab's complaint in verse 8: "I hate him; for he doth not prophesy good concerning me, but evil." Micaiah refuses to bow to political pressure. He refuses to present Ahab with the same message as the prophets of Baal (22:13-14). Micaiah only prophesies the message that God has given him. He announces that Ahab will be killed in battle (22:19-23). Ahab is so incensed at these words that he sends Micaiah back to prison. God has clearly announced Ahab's death sentence for the third time, but Ahab proceeds to battle in disguise (22:30). A random arrow shot by the enemy hits Ahab (v. 34) and brings the life of one of Israel's worst kings to a close. The book of 2 Kings will reveal God's judgment on the rest of the family.

2. SECOND KINGS: ISRAEL DECLINES                 

Second Kings continues the story of the Divided Kingdom. God's longsuffering is tested to the limit, and Israel eventually falls to Assyria. This leaves Judah alone in the latter portion of the book until they are conquered by the Babylonians. While the earthly throne of the kings continues to collapse, God is not without His spokesmen. The prophets continue an active ministry, and so God's voice continues to be heard. Along with Elisha, who continues the ministry of Elijah, most of the writing prophets (Isaiah-Zephaniah) fall within this period. The book can thus be divided as follows:

1. divided kingdom (1-17); and

2. single kingdom (18-25).

Each of the sections ends with a captivity due to the degeneracy of the people.

2.1 The Divided Kingdom (1-17)

The first ten chapters of 2 Kings describe the prophetic ministry of Elisha, emphasizing the many miracles he performed. Chapters 11 through 16 describe the further apostasy of the kings. Chapter 17 gives the consequences of this in the Northern Kingdom - the Assyrian captivity.

These chapters can be summarized as follows:

1. the Elisha's ministry (1-10);

2. the degeneracy of the kings of Israel and Judah (11-16); and

3. the Assyrian captivity (17).

2.1.1 The ministry of Elisha (1-10)

Chapters one and two discuss the relationship between Elisha and Elijah. Elijah's time of departure has come, but his understudy is prepared to take his place. First Kings 19:19-21 records the call of Elisha. He burned his farming instruments at that time and since then has had ample opportunity to be trained under a great man of God. As Elijah prepares to leave the earthly scene, Elisha insists on being present. As a result the mantle of Elijah falls upon him, and he receives a double portion of Elijah's spirit (2:10-15). Elisha's great desire is that the power of God might be evident in his ministry as it was in the life of his master. The series of miracles that follow reveal that Elisha's request is abundantly answered.

The remainder of chapter 2 records two miracles to show that Elijah's spirit has indeed fallen on Elisha. The first is a constructive one. A polluted water supply causes Elisha to cast salt in the spring and heal the water. The second is a destructive one, as he curses a group of boys who jeered at him (2:23-25). Two bears then emerge from the woods, and forty-two of the group lose their lives. This incident has been greatly misunderstood. It seems that Elisha is taking personal vengeance on a group of children for a childish remark they made. Two things need to be pointed out:

1. The first is that the expression "little children" (2:23-24, KJV) should be translated "young men" (See the discussion in the New Scofield Reference Bible, p. 426, note 1. The word is used of Joseph at seventeen years of age in Genesis 37:2).

2. The second is that the words of this group showed disrespect not just for Elisha but for the God he served. The offense is much more serious than it appears on the surface.

Chapter 3 relates an incident between Elisha and the Moabites. Jehoram, king of Israel, calls on Jehoshaphat, king of Judah, to aid him in subjecting the Moabites. Together with the king of Edom they plan a surprise attack. Jehoshaphat is concerned about God's will in the matter and once more asks for a word from a prophet of God (cf. 1 Kings 22). Elisha is reluctant to offer any help at all to such an ungodly alliance, but because of the presence of Jehoshaphat he instructs them as to what to do. The Lord supplies water for their armies, and God uses this same thing as a means of subjecting the Moabites. The Moabites look at the water which had flooded the land and think it is blood. Thinking the three kings have fought one another, they attack immediately and are defeated.

Chapter four records several incidents that take place between Elisha and individual Israelites. In each case Elisha meets a need in some area of life.

The first instance is a desperate financial need. A widow of one of the prophets is threatened with bankruptcy, and her sons have already been sold into slavery. Elisha finds that she has only one vessel of oil left in the home. He instructs her to gather as many empty vessels as she can and promises her that all would be filled. The important aspect of the story is that she is rewarded in proportion to her faith. If she had brought one vessel, only one would have been filled. God rewards us in proportion to what we expect of Him. If we expect great things from God, we shall receive great things.

The second need is a physical one. A Shunammite woman had provided for Elisha's needs on her own initiative. God thus rewards her with a son. When the son dies due to a stroke, God uses Elisha to restore the child to life.

The third instance involves a material need. He cures the poisoned pottage so that the prophets can eat it and also multiplies the barley loaves to provide food for all.

Chapters 5 through 8 describe a series of incidents, most of which involve Elisha and the Syrians. The first concerns Naaman, a Syrian commander, who is smitten with leprosy. Naaman goes to Elisha and is instructed to dip in the Jordan and be cleansed. This Naaman at first refuses to do, but at the urging of one of his subordinates he eventually does submit and is cleansed. Several things can be mentioned here:

1. He heard about the possibility of a cure through the testimony of a believer (5:1-3).

2. He was a success in every way but had an incurable disease.

3. His greatest problem was pride. He almost missed God's provision for cleansing because he refused to humble himself.

4. He had his own plan of salvation. He thought that by expensive gifts he could buy the favor of God (5:5-6).

5. He did ultimately submit to God's way and was healed.

A second series of incidents (6-8) has to do primarily with Ben-hadad, the Syrian ruler.

Second Kings 9-10 describes the events concerning Elisha and Jehu. Elisha is mentioned only incidentally and then no longer occupies a strategic position in the narrative. Elisha fulfills the commission given to Elijah back in 1 Kings 19. He sends one of his prophets to anoint Jehu. Jehu then deals with the house of Ahab. Jezebel is slain in 2 Kings 9 and then Jehu kills all the sons of Ahab in chapter 10. Through trickery he gathers together the worshipers of Baal and slays them all. God thus uses Jehu to rid the land of Baal worship. Jehu's reforms are not complete, however, since he continues the false worship of Jeroboam (10:29). Jehu was obedient but only to a certain point. "Jehu took no heed to walk in the law of Jehovah, the God of Israel, with all his heart: he departed not from the sins of Jeroboam" (10:31).

At this point the narrative leaves Elisha and shifts to the kings. We see in Elisha God's man for the hour. Two words characterize his life-power and passion. His power is seen in the many miracles he wrought in behalf of his people. At the same time he was a compassionate man who wept over the plight of his people (cf. 8:11-12).

2.1.2 The degeneracy of the kings (11-16)

These chapters trace the line of Israel's and Judah's kings concurrently down through the Assyrian captivity. The reign of each of these kings was studied earlier. However, some general observations can be made here:

1. This period sees the wane of Aram (Syria) as a threat to Israel and the rise of the great nation Assyria.

2. The problem that faces the people in these days is one of foreign policy. It is a question of which nation Israel and Judah should align themselves with. Both kingdoms make treaties that result in disastrous consequences, because they did not heed God's commands in this area.

3. This period sees the rise of the writing prophets. Men like Amos, Hosea, Micah, and Isaiah minister in this period.

4. Each of these kings is evaluated on the basis of his fidelity to God's word. Just as a president's term of office may be evaluated by the experts after he leaves office, each of these kings receives a divine appraisal. All of Israel's kings receive a failing grade, and very few of the kings of Judah are evaluated highly.

2.1.3 The Assyrian captivity (17)

This chapter is the logical consequence of the preceding section. A brief description of the events is given in 17:1-6. In keeping with their policy, Assyria deports the best of the people and repopulates the land with foreigners. It is from this amalgamation of the people left in the land with foreigners that the Samaritans came. The capital city of Samaria had held out for three years but finally surrendered in 722 B.C.

More space is given to the cause of the events than to the actual description of the captivity. God wants to emphasize that this event was not just the result of the political situation of the times. It was rather the judgment of God because of Israel's persistent idolatry.

2.2 The Single Kingdom (18-25)

After the fall and captivity of Israel, the kingdom of the south (Judah) was left alone to perpetuate a testimony for God. Ahaz, co-regent with Hezekiah over Judah at the time of Israel's fall. The historical setting of the surviving kindgom of Judah is given in below chart:

(Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 203, by Irving L. Jensen)

Historical Setting of the Surviving Kingdom of Judah

The reign of two of Judah's greatest kings, Hezekiah and Josiah, is recorded in these chapters. Between these two godly men are two of the ungodliest kings that ever ruled in Judah: Manasseh and Amon.

2.2.1 Hezekiah (18-20)

Hezekiah's life can be summarized as follows:

1. the peril of Hezekiah (18);

2. the prayer of Hezekiah (19); and

3. the prolonging of Hezekiah's life (20).

The political threat to Hezekiah and Jerusalem comes as a result of his reforms. In turning his nation back to God Hezekiah decides to throw off the yoke of Assyria. This results eventually in an Assyrian invasion under Sennacherib which is described in 18:13-17. The invasion is accompanied by an attempt to force the inhabitants of Jerusalem into surrender. The Assyrian general, Rabshakeh, begins a tirade in 18:19-37. Notice the following points:

1. He ridicules Israel's dependence on Egypt. Many in the city had felt that a pro-Egyptian policy was the best course of action. He compares Egypt to a "broken reed" that would pierce through a man's hand if he leaned on it. Rabshakeh was telling the truth. At this point in Egypt's history they were in no position to defend Israel against Assyria.

2. He minimizes their efforts and abilities. He suggests in 18:23 that he would gladly supply them with horses, but they did not even have the riders to put on them.

3. He misinterprets the facts. He suggests that Hezekiah has turned away from God (18:22). He then declares that God has commanded him to come and destroy the city (18:25).

4. He makes promises he has no intention of fulfilling. He portrays a picture of plenty for the ones who would yield to Assyria (18:31ff.), but the promises are empty. These tactics used by Rabshakeh are not unusual. Satan employs them with believers today.

Chapter 19 records the prayer of Hezekiah and describes how God can turn trouble into triumph. Hezekiah acknowledges that Israel does not have the strength to cope with the situation. It is like a mother attempting to bear a child by breach birth (19:3) when she does not have the necessary strength. Isaiah responds with a message of comfort. He reassures Hezekiah that God will deliver him. Hezekiah goes to the Temple and spreads the matter before the Lord (19:14). Hezekiah's prayer is answered, and 185,000 Assyrians are smitten by angels.

Chapter 20 records the prolonging of Hezekiah's life (Note: Most scholars feel the events of chapter 20 take place before those of chapters 18-29. For further information, please read Section 3, Chapter 8 of the course: Isaiah). His sickness and impending death is announced in 20:1. Hezekiah cannot accept this and pleads with God for a lengthening of his life. God honors the request and grants him fifteen additional years. Many feel that Hezekiah made a mistake here and that he should have accepted the announcement of his death as God's will for him. God answers the prayer regardless and gives Hezekiah a sign. The sundial retreats ten steps as an indication that God was performing a miraculous thing.

After his recovery, Hezekiah's sin is recorded in 20:12-15. The king of Babylon sends messengers and a gift to Hezekiah when he hears of his recovery. The king of Babylon was seeking to undermine the political power of Assyria at this time and obviously was seeking to gain the support of Hezekiah. Hezekiah foolishly shows the Babylonian messengers the Temple treasures without realizing that these men might constitute a threat to his kingdom. Isaiah rebukes him and announces that this very nation will someday destroy the Temple and take the very treasures he has shown them. Hezekiah's actions, which demonstrated such great faith in chapters 18 and 19, are thus characterized by great foolishness in chapter 20.

2.2.2 Manasseh and Amon (21)

Manasseh left a mark on Israel's history that was impossible to erase. The length of his reign (55 years) and the thoroughness with which he reverted to Canaanite worship left idolatry firmly established in Israel. So far-reaching were the effects of his wickedness that it was impossible to reverse the process. God announces the Babylonian captivity not as a possibility but as an established fact. Verses 16 through 20 show that Manasseh's whole life is characterized by violence. During his long reign he take's the lives of many innocent people. We see in Manasseh a trait that is often manifested. His whole life undoes everything that his godly father had accomplished. His father's righteous acts are more than matched by his son's great wickedness.

Amon continues the wicked practices of his father. However, his influence for evil is not nearly as great because his reign is so brief.

2.2.3 Josiah (22-23)

The Temple had been neglected and possibly even damaged in the time of Manasseh. Josiah begins a movement to restore Temple worship and in the process the book of the law is found. When the Scriptures are read in Josiah's ears, he is impressed that the nation stands under the judgment of God. He takes immediate measures to restore Judah to her proper relationship with God. One fact can be noted here about the time of this revival. The nation is tottering on the brink of disaster. In less than 25 years it will be subjugated to Babylon. The sentence of judgment has been pronounced already, but this does not stop Josiah. The time is never too dark to have a revival.

2.2.4 Babylonian captivity (24-25)

The last three kings of Judah prepare the way for the Babylonian captivity. Jehoiakim's reign is described in 24:1-7. The book of Jeremiah sheds considerable light on his reign, since these two men clashed several times as the prophecy of Jeremiah shows. Jeremiah 36 indicates Jehoiakim's utter contempt for the Scriptures. When the scroll of Jeremiah is read in his presence, he cuts it to pieces and throws it into the fire. Jehoiakim is thus a different man from his father Josiah. If his father wanted to model his reign after David, then Jehoiakim's ambition was to be another Solomon. He is a cruel tyrant who feels that the main occupation of a king is to live in luxury. Jehoiakim faces no immediate threat to his throne since Babylon is having its problem with Egypt. Thus, Jehoiakim decides to throw off the Babylonian yoke which leads to a Babylonian invasion.

Jehoiakim dies and Jehoiachin takes his place. After reigning three months he is attacked by Nebuchadnezzer, and the eighteen-year-old king is taken captive to Babylon.

Zedekiah succeeds him to the throne and inherits this political and spiritual crisis. Zedekiah soon proves himself unequal to the task. He becomes a pawn in the hands of his political advisors, many of whom are advocating seeking help in Egypt. In 586 B.C. the Babylonians break into the city, and Zedekiah is taken in chains to Babylon.

2.3 Summary

A summary of the kings of Judah and Israel are shown in below chart:

(Source: Exploring the Scriptures, Chicago: Moody Press, 1981 Paperback Edition, pp. 74-75, by John Phillips)

Chart of Kings of Judah and Israel

JUDAH	Good or Bad	Years of Reign	1 Kings	2 Chronicles	ISRAEL	Good or Bad	Years of Reign	1 Kings	2 Chronicles
Rehoboam	Bad	17	12:1	10:1	Jeroboam I	Bad	22	12:19	10:2
Abijah	Bad	3	15:1	13:1
Asa	Good	41	15:9	14:1
					Nadab	Bad	2	15:25	-
					Baasha	Bad	24	15:27	-
					Elah	Bad	2	16:8	-
					Zimri	Bad	(7 days)	16:9	-
					Omri	Bad	12	16:17	-
Jehoshaphat	Good	25	22:41	17:1	Ahab	Bad	22	16:29	18:1
					Ahaziah	Bad	2	22:40	-
					Jehoram	Bad	12	2 Kings 3:1	22:7
Jehoram	Bad	8	22:50	21:1
					Jehu	Bad	28	9:2	22:7
Ahaziah	Bad	1	2 Kings 8:24	22:1
(Athaliah)			11:1	22:10
Jehoash (Joash)	Good	40	11:4	23:1	Jehoahaz	Bad	17	13:1	-
Amaziah	Good	29	14:1	25:1	Jehoash (Joash)	Bad	16	13:10	25:17
Uzziah (Azariah)	Good	52	15:1	26:1	Jeroboam II	Bad	41	14:16	-
					Zechariah	Bad	(6 months)	14:29	-
					Shallum	Bad	(1 month)	15:10	-
					Menahem	Bad	10	15:14	-
					Pekohiah	Bod	2	15:22	-
Jotham	Good	16	15:32	27:1	Pekah	Bad	20	15:25	-
Ahaz	Bad	16	15:38	28:1	Hoshea	Bad	9	15:30	-
Hezekiah	Good	29	18:1	29:1	ASSYRIAN CAPTIVITY			17:1	-
Manasseh	Bad	55	21:1	33:1
Amon	Bad	2	21:19	33:21
Josiah	Good	31	22:1	34:1
Jehoahaz	Bad	(3 months)	23:31	36:1
Jehoiakim	Bad	11	23:36	36:4
Jehoiachin	Bad	(3 months)	24:6	36:9
Zedekiah	Bad	11	24:17	36:11
BABYLONIAN CAPTIVITY			25:1	36:13

The relationship between the reign of kings and the ministry of prophets are shown in below chart:

(Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, pp. 188-189, by Irving L. Jensen)

Chart of Kings and Prophets

2.4 Conclusion

This brings to an end the line of Davidic kings. The monarchy is replaced by foreign domination. In one sense, however, the story is not over. The last paragraph of the book portrays Jehoiachin in Babylon. It is a reminder that although the Davidic throne is no longer occupied in Jerusalem, the Davidic line is still in existence. It continues down through the centuries to Jesus of Nazareth who will someday write the last chapter in the history of the throne of David.

3.  2 CHRONICLES: THE TEMPLE ERECTED AND ABANDONED

3.1 Introduction

3.1.1 Chronicles compared with Kings

Chronicles and Kings have much in common, as to content. But the differences are very clear and consistent. The following tabulation shows various contrasts:

(Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 209, by Irving L. Jensen)

Contrast between Kings and Chronicles

The books of Chronicles are more selective than Kings, illustrated in the fact that the Northern Kingdom of Israel is hardly mentioned. The author makes prominent the unbroken (though at times slender) thread of the covenant promise from the earliest days and through the Davidic dynasty, represented by the house of Judah (cf. 1 Chronicles 28:4). Hence the inclusion of:

1. The genealogies (1 Chronicles 1-9), where the Davidic line, the descendants of Levi and the two tribes of Judah and Benjamin are of chief interest.

2. The high points of Judah's history up to the captivity.

3. The prominent place given to the Temple, priesthood, and other worship items.

3.1.2 Purpose of 2 Chronicles

It is important that these people be warned of the tragedy of the first Temple. It would be all too easy to duplicate the same mistakes and invite the same tragedy again. For this reason the author composes a history of the first Temple in these chapters of Chronicles. He follows it from its glorious beginning to its tragic end. It is both a warning and an encouragement. He traces clearly the deterioration of the Temple worship and the disaster to which it led. At the same time he reminds them that God has a divine purpose for the Temple. As these people labor on the second Temple back in Jerusalem in 536-520 B.C., they are to take these lessons from history seriously.

The book can be divided into two main parts:

1. the temple is dedicated (1-9); and

2. the temple deteriorates (10-36).

3.2 The Temple Is Dedicated (1-9)

These opening chapters describe the activities of Solomon from the vantage point of the Temple. The story centers about two night visions Solomon receives. The first is in Gibeon before the Temple is built; the second is at Jerusalem after its completion.

Solomon's story here is incidental to the Temple. He is given great wisdom in chapter 1 and thus is able to construct and dedicate the Temple in chapters 2 through 6. The second vision takes place in the completed Temple. God's words are both a warning and a promise to Solomon. The instructions of 7:14 are often used as a text for revival: "If my people, who are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land." The remainder of the book shows that these words were not generally heeded. Chapters 8 and 9 describe some of the wealth of Solomon that led to his downfall.

3.3 The Temple Deteriorates (10-36)

The book now traces the history of Judah through the Divided and Single Kingdoms. A few comments need to be made concerning four of the more significant kings.

3.3.1 Asa (14-16)

The record of Asa's reign can be summarized in the following way:

Two incidents are recorded in chapter 14 which demonstrate Asa's dependence on God. The first is related to the Temple. Peaceful conditions enable him to concentrate on sweeping religious reforms. He removes the foreign altars and high places and brings Israel back to the Temple.

He is then attacked by the Ethiopians. Asa's prayer is recorded in verse 11 and constitutes the second instance where he depends on God's power.

He is encouraged in chapter 15 by the word of the prophet. The promise of verse 7 is especially appropriate: "But be ye strong, and let not your hands be slack; for your work shall be rewarded." Asa's life soon deteriorates, however, and chapter 16 records three crucial mistakes he makes:

1. The first is an alliance with Ben-hadad, king of Syria. Asa had been threatened by Baasha, king of the Northern Kingdom. He chooses to trust in Syria rather than God.

2. When he is rebuked by the prophet Hanani, Asa makes his second mistake and throws Hanani in prison.

3. The third mistake concerns a sickness Asa contracts late in life. He seeks the physicians rather than the Lord and so he dies (15:12-13). Asa, who was so dependent on God earlier, ends his life depending on everyone else but Jehovah.

3.3.2 Jehoshaphat (17-20)

Jehoshaphat's name was mentioned in 1 Kings, but he is described there only in relation to Ahab. Since the author of Chronicles is tracing the history of Judah, Jehoshaphat's reign is given more prominence here. It can be summarized as follows:

1. his initial obedience (17);

2. his ungodly alliance (18-19); and

3. his ultimate victory (20).

Jehoshaphat's early reign is summarized in 17:6: "His heart was lifted up in the ways of Jehovah: and furthermore he took away the high places and the Asherim out of Judah." The king also sees the necessity of instructing his people in the Scriptures. He sends leaders throughout his realm to teach the Word of God (17:7-9).

His ungodly alliance is described in chapters 18 and 19. We have seen this same episode in 1 Kings 22. Jehoshaphat feels that the strength of the Omride dynasty in the north is too strong to oppose, so he agrees to accompany Ahab in his battle against Syria. When he returns home he is rebuked by a prophet named Jehu: "Shouldest thou help the wicked, and love them that hate Jehovah?" (19:2). Jehoshaphat (unlike his father Asa) accepts the prophetic rebuke as the rest of his reign demonstrates.

Chapter 20 describes a final battle in Jehoshaphat's life. The prayer of the king in 20:5-12 and the attitude of the people demonstrate they were depending on God in an unusual way. God thus gives victory in battle and rest for the land.

3.3.3 Uzziah (26)

Because of the significance of Uzziah to the prophecy of Isaiah, special mention should be made of his reign. It is in the year king Uzziah died that Isaiah received his prophetic call (Isaiah 6:1). Uzziah's reign is a long and prosperous one. After years of faithful service Uzziah makes a costly mistake. Intruding into the priest's office, he goes into the Temple to burn incense. Because of his violation of the rules of Temple worship, he is smitten with leprosy and dies. These events became common knowledge to Isaiah and had a profound effect upon him as he began his prophetic ministry.

3.3.4 Ahaz (28)

Ahaz likewise is mentioned in Isaiah, and much of Isaiah's ministry takes place during his reign. Ahaz consistently provokes Jehovah by his ungodly acts. He inherits a complicated political situation and proves that he is not equal to the task. Isaiah 7:1-9 should be read in connection with these events. Ahaz had been attacked by the Northern Kingdom and Syria together. In Isaiah 7, God, through Isaiah, admonishes him to simply trust God. This advice is too simple for Ahaz, and he calls to Assyria for help. The Assyrians respond to his plea, but Ahaz has now involved Judah in a compromising alliance. After the death of Ahaz, his successor, Hezekiah, throws off this Assyrian yoke as we have already seen in 2 Kings.

3.3.5 Babylonian Captivity (36)

This book, like 2 Kings, ends with the destruction of the Temple. Chapter 36:21 gives an interesting comment on the disaster. The people of Judah were removed from their land because they failed to observe God's laws for the sabbatical year. The people would not obey this command willingly. God, of necessity, allows a disaster to bring rest to the land and fulfill this command.

3.4 Conclusion

The book of 2 Chronicles reveals an ever-present danger-that of ritualism without righteousness. The people of Judah had not apostatized in the same manner the Northern Kingdom had. They had their Temple; they performed their religious duties. But the problem is obvious. These ceremonies had become a mere ritual. The observance of God's Word in the practical affairs of everyday life was absent; thus God brought judgment. It is a warning to any nation that the true worth of its religious life is not to be gauged merely by outward religious observances. If the religious life of a nation does not affect the behavior of the worshiper, judgment is the result.

4. REFERENCES AND RECOMMENDATION FOR FURTHER STUDY

1. Chronological and Background Charts of the Old Testament, Zondervan Publishing House: Grand Rapids, 1994 Revised and Expanded Edition, by John H. Walton.

2. Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, by Irving L. Jensen.

3. Exploring the Scriptures, Chicago: Moody Press, 1981 Paperback Edition, by John Phillips.

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