1 Kin
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The trial of kingly power placed in the hands of men
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.
The foreshadowing of Christ's kingdom
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 (Psalm 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 (Zech. 6: 13).
Responsibility and election
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 (1 Chron. 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" (2 Sam. 7: 14); which David well understood also (1 Chron. 28: 9).
The book which we are considering shews us that this responsibility was fully declared to Solomon (chap. 9: 4-9), Psalm 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 (1 Chron. 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 [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 scope of the Books of Kings
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.
[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.
Conclusion
The government of God in exercise in the Books of Kings
Before passing on to the Second Book of Kings, I will add some general remarks, which apply equally to the two books. That which is here in question is the government of God Now the principles of this government are laid open to us in the revelation made to Moses, when he went up the second time to Mount Sinai (Ex. 33:1-23). There was, first of all, goodness and mercy; then the declaration that the guilty shall not be held innocent; and, thirdly, a principle of public government, which caused the effects of misconduct to be felt, namely, that their children should bear its consequences (a principle which could not be applied where the soul is in question); but this principle important and salutary in the outward government of the world is verified daily in that of providence. This government of God was in exercise in the case of the kings; but the condition of Israel depended on the conduct of the kings.
Prophecy set up by God in testimony and grace
We have already seen that the fall of the priesthood and the demand for a king had placed the people in this position -- a position which will be one of blessing when Christ shall be their King; but, meantime, God had set up prophecy, a more intimate and real connection betw een the counsels of God and His people. The existence of a king placed the people under the effect of their governor's responsibility. The prophet was there on the part of God Himself in testimony and in grace. He recalled to the people the duties attached to this responsibility; but he was himself a proof of those counsels which assured them of future blessing, and of the interest which God took in their enjoying it both then and at all times.
He supplied the key also to God's dealings, which were difficult to be understood without this. We, Christians, have both these things. God will have us act by faith upon our own responsibility; but close communion with Him reveals to us the cause of many things, as also the perfection of His ways. Thus, in His public government, God could well bless Israel after the events related in chapter 18. They strengthened the faith of His own people. Chapter 19 shews us the secret judgment of God upon the real state of things; and it was speedily manifested. Ahab knows not how to profit by the blessing; he spares Benhadad; and the affair of Naboth shews that Jezebel's influence is as strong as ever. God's patience and mercy manifested
But to what a degree are the patience and mercy of God manifested in all this, according to Exodus 33! Ahab, rebuked by Elijah, humbles himself, and the evil comes to pass neither in the days of Ahab, nor in those of Ahaziah, but in the days of Jehoram, who was also his son, and that according to the principle already laid down. Personally Jehoram was less wicked than his father and his brother. He did not worship Baal. Israel, however, who had been led into the worship of this idol, still bows down to it. The difference between God's judgment and the appearance of things
Observe the difference between the judgment of God and the appearance of things. The judgment of God was pronounced against the king and against Israel (chap. 19); yet prosperity and peace generally marked this reign, as we have seen. Syria is subdued, Moab tributary; and Judah in unaccustomed prosperity leagues itself with Israel. The king of Judah was as Ahab, his people as Ahab's people, and his horses as Ahab's. It was even proposed to send to Ophir for gold, as in the days of Solomon. Nevertheless judgment was only suspended, and its suspension was revealed to none but XXX
Elijah. The alliances of believers with the unfaithful
But what was morally the character of this alliance? It is Jehoshaphat who comes to Ahab, and not Ahab to Jehoshaphat. The latter asks, as a favour, that Jehovah may be consulted. After this request the false prophets make use of Jehovah's name to announce the success of the enterprise. This was natural enough; for the Syrians having been overcome, and having failed in performing the conditions of peace laid upon them, Ahab was going to assert his rights with the help of the king of Judah. In short Jehovah's name is in the mouth of the false prophets. Micaiah (for the king of Judah was uneasy) -- Micaiah, being come, announces misfortune. But Ahab's mind was made up; and the king of Judah was bound by his engagement. It was no longer time to consult Jehovah: to inquire after the truth, in such a position as this, was but to learn a judgment which they had resolved to contemn. Ahab was more consistent than Jehoshaphat.
The conscience of the latter only made every one uncomfortable, and proved his own folly. To please Jehoshaphat by speaking to him of Jehovah was no more than decency required; but it was all that Ahab did for Jehoshaphat, except that he unwillingly sent for Micaiah. Jehoshaphat helped Ahab against Syria; he helped Jehoram against Moab; but neither Ahab nor his son helped Jehoshaphat in any one thing, except to be unfaithful to Jehovah. Ahaziah was willing indeed to go with him, but it was in order to obtain gold from Ophir. It would rather appear that this alliance was the cause of that between Moab, Ammon, and Seir against Jehoshaphat. Happily it was no question then of succouring Israel.
Such is the history of the alliances of believers, not only with unbelievers, but with the unfaithful. The latter are very willing that we should go with them; but to walk in the ways of truth is another thing. This is not the question with them; if they so walked, they would cease to be unfaithful. A true union would necessarily have made Jerusalem the centre and capital of the land: for Jehovah and His temple were there. The alliance took it for granted that Jehoshaphat had given up all such idea, since it shewed that he recognised Ahab in his position. There is no equality in an alliance between truth and error; since, by this very alliance, truth ceases to be truth, and error does not thereby become truth. The only thing lost is the authority and obligation of the truth. I have anticipated some of the events related in the Second Book of Kings, in which we find the greater part of Jehoshaphat's history. Let us now proceed to examine the contents of this Second Book.