The two books of Kings which, like those of Samuel and Chronicles, originally constituted but one work, unfold the "Kingdom" established in power and glory under Solomon, then traces its gradual decline, noting the sources of its corruption in Solomon (1 Kings 11.) when in the very zenith of its glory and prosperity, followed by division into the separate kingdoms of Judah and Israel, and continuing the history until the removal of Israel or the Ten Tribes to Assyria, and subsequently the deportation of Judah and Benjamin to Babylon, and the destruction of Jerusalem by Nebuchadnezzar, a period of more than 400 years.
In this book, after the death of Solomon and the division of the kingdom, the history is specially that of Israel, which, beginning with Jeroboam, is brought down to the reign of Ahaziah. The notices of Judean matters are exceedingly brief and scanty, and are in general so presented as to show their connection with the affairs of Israel. The reign of the apostate Ahab and his wicked and idolatrous consort Jezebel, was one in which the Lord signally bore witness to His rich and sovereign grace and His tender love and solicitude for His people. The prophets Elijah and Elisha exercised their ministry during this reign, and wrought miracles surpassed only by those accomplished by Moses in Egypt and the Red Sea. The wonders instrumentally wrought by Moses were when the people were in slavery, and were intended to accomplish their deliverance from the world's power; those of Elijah when the people were in a state of apostacy, and to effect their emancipation from the world's idolatry. The condition of Israel in the coming crisis will be analogous to the state of the people in the times of Moses and Elijah. Captivity to the Gentile power and apostacy under the Antichrist will characterize their truly awful condition; the miracles which attested the mission of Moses and of Elijah will be the same in character as those which will accredit the testimony of the witnesses in the coming future (Rev. 11:3-6). The prophetic ministry of Elijah—the prophet of fire—displayed the power of Jehovah in contrast to idols; the prophetic service of Elisha—the prophet of grace—manifested the grace of Jehovah in meeting the people's sin.
It is very touching to observe God's love to His fallen people, that while prophets were sent to the Jews or two tribes, and addressed themselves to the heart and conscience of Judah, yet no miracles were wrought amongst them; it was reserved for the still more guilty kingdom of Israel—founded by Jeroboam, its first king in idolatry of the basest kind, and at a time when wickedness, Baal worship, and almost entire forgetfulness of Jehovah characterized that guilty people—that God thus remarkably interposed in His sovereign goodness. But, alas, it is ever the sorrowful history of the first man that no amount of grace can win back to God the alienated heart and affections of the creature. Israel went from bad to worse; scarcely one gleam of light relieves the dark and darkening gloom, and amongst her 19 kings—all wicked—there is only one of whom it is written he "besought the LORD." The four Judean kings whose reigns are noted in this book are Rehoboam, Abijam, Asa, and Jehoshaphat. The two former were bad men, and their united reigns only amount to 20 years; whereas the two latter were pious men, and their united reigns amount to 66 years. The outward condition and prosperity of the people were also dependent upon the personal faithfulness or unfaithfulness of the king—a principle amply illustrated in the state of Judah and Israel under her kings. The blessing of Israel and of the world will, in the millennium, be fully secured in the glorious reign of Jesus. Solomon's wealth, glory, wisdom, magnificence, and extent of kingdom are but a faint image of Him who will sit as a " priest upon His throne " (Zech. 6:13). The glory of Jesus exceedeth far. Solomon building the Lord's house, sitting on the throne of Jehovah, sought for by the Gentiles to hear his wisdom and pour their treasures at his feet and lend their willing service, the combination of priestly grace and royal glory, the abundant peace abroad and the full blessing of the people, the fame of his wisdom and the magnificence of his court attracting the near and distant heathen, are all typical of the millennial glory of the Lord Jesus Christ. In marked contrast to the stability of Messiah's kingdom and reign (Psa. 72), we have here presented to us the inability of man to hold the blessing committed to him, for Solomon brought on the ruin of his house and the dismemberment of his kingdom (although God will yet build all up in Christ) by adding "riches," thus feeding pride, and "horses," thus begetting self-confidence, and "wives," alienation of heart from Jehovah (1 Kings 10, 11), all forbidden by the law (Deut. 17:16,17).
GENERAL DIVISIONS.
1.-David in old age and his dying charge to Solomon. The kingdom established in judicial righteousness in Solomon. 1 Kings 1, 2.
2.-Solomon as King and Priest. The wisdom, magnificence, glory, and extent of his reign—all typical of the future. 1 Kings 3, 4.
3.-The building of the temple—all being covered with gold; glorious without and within. No "veil" is noticed here as the point is not drawing near, but rather God dwelling in midst of His people. The veil is set up as noticed in the description given in the Chronicles, because, there it is the drawing near of Israel in millennial glory, that is prefigured. Here it is God dwelling, because the glory is come, and all established according to Divine righteousness (the gold). The Gentiles (Hiram) assist in the work. Solomon's prayer in the dedication of the temple—the longest in Scripture record. Solomon too acts as Prophet, Priest, and King. 1 Kings 5.-10.
4.-The ruin of the kingdom foretold. Its division under Rehoboam, and the history, especially of the Kingdom of Israel, from Jeroboam, the idolater, till Ahab the apostate. 1 Kings 11.-16.
-The prophetic ministry of Elijah and Elisha to apostate and rebellious Israel (see Rev. 11:5,6). Ahab increasingly wicked, and the unholy alliance formed between the houses of Israel (Ahab) and Judah (Jehoshaphat), 1 Kings 17.-22.