The striking point of the historical books concerning Israel is that they portray in detail, in the way of typology, how to experience Christ as the good land given to us by God as our portion (see note Deut. 8:7¹). First, the book of Joshua shows the way to gain, to take possession of, and to keep the good land. Then the books of Judges, Ruth, and 1 and 2 Samuel show how certain persons remained in the good land and enjoyed the good land after they took possession of it. First and 2 Kings are needed to show how more persons remained in and enjoyed the good land.

The kings, as representatives of Israel, enjoyed the good land on the highest level. They are types of the New Testament believers, who were saved by God to enjoy Christ as their good land up to the level of the kingship (Rom. 5:17; 2 Tim. 2:12; Rev. 20:4, 6; 22:5b). The picture portrayed in the two books of Kings depicts in detail the character, intention, preferences, habits, morality, and actions of all the kings who reigned over Israel after David the king. Such a picture indicates that what we are, what we desire, what we intend to do, and how we behave have very much to do with our remaining in Christ and participating in all His unsearchable riches for our enjoyment. This picture concerning Israel ends with a tragedy of all the kings who were put into the blessed situation of the kingship and who were not faithful to God and did not take good care of their inheritance: they lost the good land and were carried away as captives to the idol-worshipping world. This should be a solemn alarm and warning to us in our relationship with Christ. If we are wrong in any of the matters mentioned above, we will suffer the loss of Christ as our enjoyment. See note Lev. 18:25².

The central thought of the books of Kings is God’s governmental dealing, in God’s economy, with the devastating and ruining of the divine kingship on the earth by the kings, and the tragic issue of the just dealing of God, i.e., the loss of the Holy Land, which was the base of God’s kingdom on the earth, and the capture of the holy people, who maintained the line of Christ’s genealogy. The devastating of the land and the carrying away of the holy people almost ended the two lines needed for the bringing of Christ into humanity (see note Matt. 1:16^2a). Nevertheless, according to the genealogy in Matt. 1:1-17, these two lines were continued even through the captivity. In His sovereignty God carried out the return from captivity in order to recover the good land and preserve fourteen generations of Christ’s genealogy (Matt. 1:17c). Thus God still carried out His intention to bring Himself in His Trinity into humanity and to set up His spiritual kingdom.

The record of the first two chapters of 1 Kings could be considered a conclusion of the history of David recorded in 1 and 2 Samuel.

David not only became old but also was fading away. David’s life had a good beginning, like the bright sun rising, and his life with his career became like the sun shining at noon. However, his indulgence in lust (2 Sam. 11) spoiled his career and caused his bright life to fade like the sunset in the evening. In David’s old age there was nothing bright, excellent, or splendid.

Joab, the captain of David’s army, who participated in the murder of Uriah (2 Sam. 11:6-17), might never have lost his negative feeling concerning David’s sin. It might have been because of this that Joab joined Adonijah in his rebellion.

Some MSS read, now.