My soul, be thou faithful to the voice of history, nor tell lies to thyself, nor operate merely through imagination, ambition or selfish calculation; for the end of this course is death—not heroic death, not death over which coming men and women will weep, but death that shall be associated with dishonor, a thing to be forgotten, an event never to be named without bitterness and shame.
The first and second Book of Kings constitute a section of Jewish history, and originally formed only one book in the sacred writings. It was customary with the Jews to name the sacred books from the word or words with which they commenced; and, while this practice may have given rise to the designation, “Kings,” it is right to observe that the title is well fitted to indicate the character of these historic compositions.
The annals given in these sacred registers are necessarily brief; but they extend from the close of David’s reign till the commonwealth was dissolved, a period of 427 years. Succinct as is the history contained in these books, there are some peculiarities in them which should not be overlooked, and from which not a little may be learned. There is not here a simple biography of the various kings that occupied the thrones of Judah and Israel, nor is there a mere detail of national movements and events, nor even a tabular register of ecclesiastical affairs. The throne, the state and the church are all exhibited in their mutual relations and bearings upon each other. Kings and people are held up to view as existing and acting under the immediate government of God; and hence the character of the ruler is always tested by the mode in which he adheres to the laws of the Most High and develops the moral excellences of the people. The notice of his accession to royal office is generally accompanied with an estimate of his conduct, and the standard to which he is likened or with which he is contrasted is either the character of David, of his own father or of Jeroboam, the son of Nebat, “who made Israel to sin.”
All the political events which are recorded have been brought forward chiefly to exhibit the influence of religion on national prosperity, and in this way to show how the divine King of Israel observed the conduct of his subjects, and rewarded their fidelity or avenged their wickedness with expressions of righteous indignation. And the affairs of the Church are all portrayed with the evident design of giving prominence to the same important truth.
Idolatry in Israel was treason against their King; religious defection was open revolt, and every act of overt wickedness was an act of rebellion. Hence there is a constant comparing or contrasting of religious state and feeling with those of former times, and especially are the oracles of truth continually elevated as the perfect standard to which the thoughts and actions of all should be conformed.
The Mosaic promises and warnings are strikingly verified in the Books of Kings. For this object they were written, and to the manifestation of this the author has made his whole narrative conduce.
Much variety of opinion exists with reference to the author of these records and the period of their composition. Jewish tradition ascribes the authorship of the treatise to Jeremiah, the prophet—a supposition which is greatly strengthened by the similarity of style and idiom which is traceable between the language of the Books of Kings and that of Jeremiah.
AHAZIAH.
Ahaziah was the son of Ahab and Jezebel. He was badly born. Some allowance must be made for this fact in estimating his character.
Again and again we have had occasion, and shall indeed often have, to remark upon the disadvantages of children born of wicked parents. It is not for us to lay down any final doctrine of responsibility; we must leave that in the hands of a just and gracious God.