1 Kings
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Introduction[i]
The
Books of Kings shew us the kingly power established in all its glory; its fall,
and God's testimony in the midst of the ruin; with details concerning Judah
after the rejection of Israel, until Lo-ammi had been pronounced upon the whole
nation. In a word, it is the trial of kingly power placed in the hands of men,
not absolute, as in Nebuchadnezzar, but kingly power having the law for its
rule; as there had been a trial of the people set in relationship with God by
means of priesthood. Out of Christ nothing stands.
Although
the kingly power had been placed under the responsibility of its faithfulness
to Jehovah; and although it had to be smitten and punished whenever it failed
in this, it was yet at this time established by the counsels and the will of
God. It was neither a David, type of Christ in his patience, who, through
difficulties, obstacles, and sufferings, made himself a way to the throne; nor
a king who, although exalted to the throne and always victorious, had to be a
man of war to the end of his life; a type in this, I doubt not, of what Christ
will be in the midst of the Jews at His return, when He will commence the
coming age by subjecting the Gentiles to Himself, having been already delivered
from the strivings of the people (Psa_18:43-44).
It was the king according to the promises and the counsels of God, the king
established in peace, head over God's people to rule them in righteousness, son
of David according to the promise, and type of that true Son of David, who
shall be a priest upon His throne, who shall build the temple of Jehovah, and
between whom and Jehovah there shall be the counsel of peace (Zec_6:13).
Let
us examine a little the position of this kingly power according to the word;
for responsibility and election met in it, as well as the foreshadowing of the
kingdom of Christ. In chapter 7 of the Second Book of Samuel we have seen the
promise of a son whom God would raise up to David, and who should reign after
him, to whom God would be a father, and who should be His son, who should build
the temple of Jehovah, and the throne of whose kingdom God would establish for
ever. This was the promise: a promise which, as David himself understood, will
be fully accomplished only in the Person of Christ (1Ch_17:17).
Here is the responsibility: "If he commit iniquity, I will chasten him
with the rod of men and with the stripes of the children of men" (2Sa_7:14); which David well understood also (1Ch_28:9). The book which we are considering
shews us that this responsibility was fully declared to Solomon (1Ki_9:4-9), Psa_89:28-37
sets the two things also before us very plainly, namely, the certainty of God's
counsels, His fixed purpose, and the exercise of His government in view of
man's responsibility. In the Book of Chronicles we have only what relates to
the promises (1Ch_17:11-14), for
reasons of which we will speak when we examine that book. From all these
passages, we perceive that the royalty of David's family was established
according to the counsels of God and the election of grace; that the perpetuity
of this royalty, dependent on the faithfulness of God, was consequently
infallible; but that at the same time the family of David, in the person of Solomon,
was in fact placed upon the throne at that time under the condition of
obedience and faithfulness to Jehovah [See Note #1]. If himself or his posterity were to fail
in faithfulness, God's judgment would be executed; a judgment which
nevertheless would not prevent God's fulfilling that which His grace had
assured to David.
The
Books of Kings contain the history of the establishment of the kingdom in
Israel under this responsibility, that of its fall, of the longsuffering of
God, of God's testimony amid the ruin which flowed from the unfaithfulness of
the first king, and finally that of the execution of the judgment, a longer
delay of which would but have falsified God's own character, and the testimony
that should be given to the holiness of that character. Such delay would have
borne a false testimony with respect to that which God is.
We
shall see that, after Solomon's reign, the greater part of the narrative refers
to the testimony given by the prophets Elijah and Elisha in the midst of
Israel, and in general to that kingdom which had entirely departed from God.
Little is said of Judah before the complete ruin of Israel. After this the ruin
of Judah, brought on by the iniquity of their kings, is not long delayed,
although there were moments of restoration.
Note #1:
This is
the universal order of God's ways: to set up blessing first under the
responsibility of man, to be accomplished afterwards according to His counsels
by His power and grace. And it is to be noted that the first thing man has always
done is to fail. Thus Adam, thus Noah, thus under law, thus the priesthood,
thus as here the royalty under law, so Nebuchadnezzar where it was absolute,
so, I add, the church. Already in the apostles' days all sought their own, not
the things of Jesus Christ. God continues His own dealings in grace in spite of
this, all through, besides His government according to responsibility in the
public body in this world, but a government full of patience and grace.