Introduction to Kings

In our Bibles, Kings is divided into two parts (1-2 Kings), but it is meant to be read as one book. The division is purely for practical reasons at roughly the half-way point because ancient scrolls became unmanageable beyond a certain length. Imagine trying to find a passage in the middle, unrolling the scroll with one hand while rolling it up with the other as you moved along the text!

The storyline

The storyline continues from the Book of Samuel with the end of David’s life and Solomon’s succession to the throne. Solomon builds the temple, and his reign is a golden period of peace and prosperity. However, he eventually succumbs to idolatry and God punishes him by tearing away ten tribes from the Davidic dynasty after Solomon’s death. The country splits into two, the Northern Kingdom of Israel and the Southern Kingdom of Judah. Judah carries on with the Davidic dynasty at the helm, while Israel has numerous other dynasties. From this point on, the story alternates between the two kingdoms but they are both heading in a similar direction of disobedience. Judah has some good kings who initiate reforms to lead the people back to God, but in the end, worshipping other gods gains the upper hand in both kingdoms. God brings judgment and Israel is taken into Assyrian captivity (722 BC) never to return from there, while Judah later goes into Babylonian exile (587 BC).

Dating

We have no information about who wrote Kings and can only guess at the time. The events described cover about 400 years (970-560 BC) and, given that it does not mention the return of the exiles, it was likely put together in the exilic period, probably shortly after 560 BC. Kings refers to three books that may have been the writer’s sources for some of the material: the Book of the Acts of Solomon (1 Kings 11:41); the Book of the Chronicles of the Kings of Israel (1 Kings 14:19, etc.) and the Book of the Chronicles of the Kings of Judah (1 Kings 14:29), though these did not survive for us to consult.

Kings contains several references to conditions that persisted ‘to this day’ or ‘until now’, but these do not help with the dating because they do not apply by the time of the exile. Thus, for instance, 1 Kings 8:8 describes the poles used for carrying the ark, which were visible in the main sanctuary (poking out of the Holy of Holies) ‘to this day’, but the ark disappeared by the time of the exile and the temple was destroyed. These ‘to this day’ and similar expressions are called ‘frozen references’, because they are frozen in time. They are likely statements taken over from the writer’s sources of an earlier period and do not shed light on the dating of Kings.

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Outline of the book

Following the book’s structure is at times difficult because it tries to tell the story of contemporary kings in the north and south synchronically. Thus, we may get three-four kings with shorter reigns from Israel and a longer one from Judah or vice versa, then alternate between the two or even have a king’s reign interrupted by the story of his counterpart in the other kingdom. Because of numerous overlaps, the book lacks clear breaks. The structure below should be read as an attempt to give an overview, but with the understanding that some of these divisions are less apparent as we read the book.

• 1 Kings 1-11 – Solomon’s reign
• 1 Kings 12-2 Kings 17 – divided kingdom
  • 1 Kings 12-16 – the split and early years
  • 1 Kings 17-22 – Elijah’s ministry
  • 2 Kings 1-8 – Elisha’s ministry
  • 2 Kings 9-17 – the later years, Israel goes into Assyrian captivity
• 1 Kings 18-25 – the last years of Judah
  • 2 Kings 18-20 – Hezekiah
  • 2 Kings 21 – Manasseh and a decisive turn to idolatry
  • 2 Kings 22-23 – Josiah’s great reform
  • 2 Kings 24-25 – the last kings and Babylonian exile

Notes – Solomon’s reign is the longest section that deals with one king in the book (1 Kings 1-11) and is clearly set apart from the rest. A unit that feels particularly distinct is the one about Elijah’s and Elisha’s ministry (1 Kings 17-2 Kings 8). These focus more on prophetic activities, words and miracles and describe encounters between the prophet and individuals who are not necessarily the king. In fact, the king in these narratives is often not named. It is hard to know where exactly the end point for these stories is, however. Elisha only dies in 2 Kings 13:20, but he gradually recedes into the background from 2 Kings 8:16 onwards.

Theological message

Deuteronomy and the covenant

The likely context of Kings then is the exile, looking back on Israel-Judah’s history and taking stock of how and why God’s people ended up there. In its background are God’s requirements for a faithful life as explained particularly in Deuteronomy. That book sets out several principles reflected in Kings, such as the importance of worshipping God only in the temple designated by God (Deut 12:13; i.e. in Jerusalem), not using images of created things for worship (Deut 4:15-20; e.g. like the golden calves set up by Jeroboam in the north; 1 Kings 12:28-29), only worshipping the one true God (Deut 6:4-9) and so on. Deuteronomy strongly emphasises the covenant between God and His people (e.g. Deut 4:13-14; 29:1) and sets out the consequences of obedience and disobedience in the form of blessings and curses (Deut 28:1-68). The story that unfolds in Kings is the outworking of these consequences culminating in exile.

The prophetic character of Kings

In the Jewish canon, Kings is part of a larger section called ‘Former Prophets’ (the ‘Latter Prophets’ are the books we Christians call the Prophets such as Isaiah, Jeremiah, etc.). While this classification seems strange to us, it gives a helpful perspective on reading Kings. Prophets and prophecies play a major part in the storyline and at significant points, prophets move the narrative forward by their message and actions. The fulfilment of their prophecies is also reported. This perspective reminds us, readers, that just as God’s people were called back to faithfulness by the prophets and were given God’s perspective on events, so we need to listen to what we read and learn from the mistakes of Israel and Judah.  

God’s sovereignty in history

In the Christian canon, on the other hand, Kings is part of the Historical Books running from Joshua to Esther, which highlights God’s purposes unfolding through history. Kings particularly emphasises God’s sovereignty as the one who makes things happen. Human actors are responsible for what they do, but God weaves even their sin and disobedience, as well as their faithfulness and repentance into His unfolding will.

Future hope of a Son of David

Kings continues the story of the monarchy that started in the Book of Samuel, but the events show that human kingship ultimately disappoints. David, despite his sin of adultery and murder, is nevertheless an ideal, though few come even close to measuring up to him. Nevertheless, Kings refers to God’s commitment to David’s line for David’s sake several times (1 Kings 11:12-13; 15:4; 2 Kings 8:19; 19:34). The book also ends on a hopeful note when Jehoiachin, Judah’s Davidic king in exile, is released from prison in Babylon (2 Kings 25:27-30). Thus, it leaves open the possibility that David’s line is not finished yet. It implicitly maintains the hope that one day a descendant of David will establish a godly reign because God is faithful to His promises. As Christians, we recognise the fulfilment of this hope in Jesus Christ whose rule over us reflects God’s character of justice and grace.

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