of Judah (1 Kings xiv. 29., xv. 7, 23., xxii. 45.; 2 Kings viii. 23., xii. 19. &c.), and for every king of Israel to the Book of the Chronicles of the kings of Israel (1 Kings xiv. 19., xv. 31., xvi. 5, 14, 20, 27., xxii. 39.; 2 Kings i. 18., x. 34. &c.). The book of the acts of Solomon has been supposed identical with the book of Nathan the prophet (2 Chron. ix. 29.). But this is not a likely conjecture: it was doubtless a comprehensive history of the monarch, comprising the events narrated in the three books mentioned in Chronicles. The book of the Chronicles of the kings of Israel is cited for the last time 2 Kings xv. 31., that of the kings of Judah last in 2 Kings xxiv. 5.; perhaps the history was not carried down by them beyond these respective points, the reigns of Pekah and Jehoiakim. It is impossible to speak with any certainty of the nature or plan of these works, which may perhaps have been two parts of a complete history cited as the Book of the kings of Judah and Israel, 2 Chron. xxxii. 32., and with slight variations of title, 2 Chron. xx. 34., xxiv. 27., xxxv. 27. Be this as it may, they seem to have been annals, not mere official registers, composed at different times by prophetic men. Not that there was a continuous narrative taken up by one prophet, where another ceased, but possibly these chronicles were put together not long before the exile from the narratives of men contemporary with the facts they related.' Thenius fancies, but without sufficient reason, that the ultimate author of the books of Kings had only extracts from this larger work before him.

Besides the sources named, the writer had possibly some others for the histories of Elijah and Elisha, prophets who occupied such a prominent position in Israel, and whose wonderful acts are related at length.]

The divine authority of these books is attested by the many predictions they contain: they are cited as authentic and canonical by Jesus Christ (Luke iv. 25–27.), and by his apostles (Acts vii. 47.; Rom. xi. 2-4.; James v. 17, 18.), and they have constantly been received into the sacred canon by the Jewish and Christian churches in every age. Their truth and authenticity also derive additional confirmation from the corresponding testimonies of ancient profane writers.2

III. The first book of Kings embraces a period of one hundred and twenty-six years, from the anointing of Solomon, A.M. 2989, to the death of Jehoshaphat, A.M. 3115. It relates the latter part of David's life; his death, and the accession of Solomon, whose reign comprehended the most prosperous period of the Israelitish history,

The

'Keil, Einleitung, § 60. Comp. Comm. on Kings, vol. i. Introd. pp. 13-21. consideration that these books were digested from memoirs, written by different persons who lived in the respective times of which they wrote, will help to reconcile what is said of Hezekiah in 2 Kings xviii. 5. that after him none was like him of all the kings of Judah, with what is said of Josiah in chap. xxiii. 25. that like unto him was there no king before him; for what is said of Hezekiah was true, till the eighteenth year of Josiah, when that pious sovereign began the reformation of which so much is said in the sacred history. Reeves, Pref. to Books of Kings.

2 Josephus, Antiq. Jud. lib. viii. c. 2.; Eusebius, Prep. Evang. lib. x.; Grotius de Veritate, lib. iii. c. 16; and Allix, Reflections upon the Books of the Old Testament, chap. ii. have collected several instances of the confirmation of the sacred historians from profane authors. On this subject also consult the testimonies given in Vol. I. pp. 144-162.

and prefigured the peaceful reign of the Messiah; Solomon's erection and consecration of the temple at Jerusalem (the beauty and perfection of which was a type of the beauty and perfection of the church of God); his defection from the true religion; the sudden decay of the Jewish nation after his death, when it was divided into two kingdoms, under Rehoboam, who reigned over Judah, comprising the tribes of Judah and Benjamin, and under Jeroboam, who was sovereign of the other ten tribes, in the sacred writings designated as the kingdom of Israel; the reigns of Rehoboam's successors, Abijam, Asa, and Jehoshaphat; and those of Nadab, Baasha, Elah, Zimri, Omri, Tibni, the wicked Ahab, and Ahaziah (in part), who succeeded Jeroboam on the throne of Israel. For the particular order of succession of these monarchs, and of the prophets who flourished during their respective reigns, the reader is referred to the chronological table inserted in the Appendix to the third volume of this work. The first book of Kings may be divided into two principal parts; containing, 1. The history of the undivided kingdom under Solomon; and, 2. The history of the divided kingdom under Rehoboam and his successors, and Jeroboam and his successors.

PART I. The history of Solomon's reign (i.—xi.) contains a narrative of,

1. The latter days of David; the inauguration of Solomon, and his designation to be David's successor (i.—ii. 11.).

2. The reign of Solomon from the death of David to his undertaking the erection of the temple (ii. 12-iv. 34.).

3. The preparations for building the temple (v.).

4. The building of the temple (vi.) and of Solomon's own house, with the preparation of the vessels for the temple-service (vii.).

5. The dedication of the temple, and the prayer of Solomon (viii.).

6. Transactions during the remainder of Solomon's reign; his commerce; visit from the queen of Sheba; the splendour of his monarchy; his falling into idolatry; and the adversaries by whom he was opposed until his death (ix., x., xi.).

PART II. The history of the two kingdoms of Judah and Israel (xii. -xxii.).

1. The accession of Rehoboam, and division of the two kingdoms (xii.). 2. The reigns of Rehoboam king of Judah, and of Jeroboam I. king of Israel (xiii., xiv.).

3. The reigns of Abijam, and Asa, kings of Judah, and the contemporary reigns of Nadab, Baasha, Elah, Zimri, Omri, and the commencement of Ahab's reign (xv., xvi.).

4. The reign of Jehoshaphat king of Judah, and of his contemporaries Ahab, and Ahaziah (in part), during which the prophet Elijah flourished (xvii.-xxii.).

IV. The second book of Kings continues the contemporary history of the two kingdoms of Israel and Judah, from the death of Jehoshaphat, A.M. 3115, to the destruction of the city and temple of Jerusalem by Nebuchadnezzar, A.M. 3416, a period of three hundred years. The last three verses of the preceding book have been improperly disjoined from this. The history of the two kingdoms is

interwoven in this book, and presents a long succession of wicked sovereigns in the kingdom of Israel, from Ahaziah to Hoshea, in whose reign Samaria was captured by Shalmaneser king of Assyria, and the ten tribes were taken captive into that country. In the kingdom of Judah, we find some few pious princes among many who were corrupt. Sixteen sovereigns filled the Jewish throne, from Jehoram to Zedekiah, in whose reign the kingdom of Judah was totally subverted, and the people carried into captivity to Babylon. During this period numerous prophets flourished, as Elijah, Elisha, Jonah, Joel, Amos, Hosea, Isaiah, Micah, Nahum, Jeremiah, Habakkuk, Daniel, Ezekiel, &c. The second book of Kings comprises twenty-five chapters, which may be divided into two parts; containing, 1. The history of the two monarchies, until the end of the kingdom of Israel; and, 2. The history of Judah alone to its

subversion.

PART I. The contemporary history of the kingdoms of Israel and Judah, to the end of the former (i.—xvii.).

1. The contemporary reigns of Jehoshaphat, Jehoram, and Ahaziah, kings of Judah, and of Ahaziah, and Joram, kings of Israel; the translation of Elijah, and designation of Elisha to be his successor; miracles wrought by him (i.—viii. 29.).

2. Jehu appointed king over Israel; Jehoram put to death by him; the reign of Jehu; death of Ahaziah king of Judah, and the usurpation of Athaliah (ix.-xi. 3.).

3. The reign of Jehoash king of Judah, and the contemporary reigns of Jehoahaz, and his son Jehoash, kings of Israel; the death of the prophet Elisha; and the miracle performed at his grave (xi. 4-xiii. 25.).

4. The reigns of Amaziah, Azariah or Uzziah, and Jotham, kings of Judah, and the contemporary reigns of Jehoash or Joash, Jeroboam II., Zechariah, Shallum, Menahem, Pekahiah, and Pekah (xiv., xv.).

5. The reign of Ahaz king of Judah; interregnum in the kingdom of Israel after the death of Pekah terminated by Hoshea the last sovereign, in the ninth year of whose reign Samaria his capital was taken by the king of Assyria, whither the ten tribes were taken into captivity; the subversion of the kingdom of Israel; and the mixture of religion introduced by the Cuthites who were transplanted to Samaria (xvi., xvii.).

PART II. The history of the decline and fall of the kingdom of Judah (xviii., xxv.).

1. The reign of Hezekiah; his war with the Assyrians; their army destroyed; the recovery of Hezekiah from a mortal disease; the Babylonish captivity foretold; his death (xviii., xix., xx.).

2. The reigns of Manasseh, and Amon (xxi.).

3. The reign of Josiah (xxii.-xxiii. 30.).

4. The reigns of Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah the last king of Judah; Jerusalem taken; the temple burnt; and the Jews carried into captivity to Babylon (xxiii. 31–xxv. 30.).

V. The two books of Kings, particularly the second, abound with impressive and lively narrations; and the strict impartiality, with which the author of each book has related events and circumstances dishonourable to his nation, affords a convincing evidence of his fidelity and integrity. These books delineate the long-suffering of

God towards his people, and his severe chastisements for their iniquitous abuse of his mercy: at the same time they mark most clearly the veracity of God, both in his promises and in his threatenings, and show the utter vanity of trusting in an arm of flesh, and the instability of human kingdoms, from which piety and justice are banished.

[De Wette and Hävernick speak of the prophetico-didactic character of these books, as exhibiting with peculiar minuteness the influence of the prophets, "which designs," says the latter, "by no means to give a mere external political or internal religious and ecclesiastical view, but has applied itself with the most decided preference to the delineation of the prophetic in relation to the kingly office; so that the view given penetrates as deeply into the whole life and conduct of the prophets, as of the kings and people."2 Keil in some measure assents to this, but believes that the idea is pushed too far, and well observes, "the author did not follow a prophetico-didactic tendency as opposed to a purely-historical aim in the selection and elaboration of his materials."3]

SECTION VII.

ON THE BOOKS OF CHRONICLES.

I. Title.-II. Author and date.-III. Scope.-IV. Analysis of the two books of Chronicles.-V. Observations on them.

I. THE ancient Jews comprised the two books of Chronicles in one book; but in the Hebrew Bibles, now printed for their use, they have adopted the same division which is found in our Bibles, apparently (Calmet thinks) for the purpose of conforming to our mode of reference in concordances, the use of which they borrowed from the Romish church. The Jews intitle these books 71, The Words of Days, or Annals; probably from the circumstance of their being compiled out of diaries or annals, in which were recorded the various events related in these books. In the Septuagint version they are termed ПAPAAEIПOMENA, the things that were left or omitted; because not only many things which were omitted in the former part of the sacred history are here supplied, but some narrations also are enlarged, while others are added. The Greek translators of that version seem to have considered these books as a supplement, either to Samuel and to the books of Kings, or to the whole Bible. The appellation of Chronicles was given to these books by Jerome, because they contain an abstract, in order of time, of the whole of the sacred history, to the time when they were written.*

1 In the first volume of Bishop Watson's Collection of Tracts, pp. 134-138., there are some admirable reflections on the moral causes of the Babylonish captivity, and the propriety of that dispensation, which will amply repay the trouble of perusal.

De Wette, Einleitung, § 183. p. 232.; Hävernick, Einleitung, § 168. II. i. pp. 146, 147.
Comm. on Kings, vol. i. Intr. § 1. p. 2.

• Calmet's and Dr. Clarke's Prefaces to the two Books of Chronicles.

Ꭲ Ꭲ 4

II. These books were evidently compiled from others, which were written at different times, some before and others after the Babylonish captivity it is most certain that the books of Chronicles are not the original records or memorials of the transactions of the sovereigns of Israel and Judah, so often referred to in the books of Kings. Those ancient registers were much more copious than the books of Chronicles; which contain ample extracts from original documents, to which they very frequently refer.

Concerning the author of these books we have no distinct informa tion. Some have conjectured that he was the same who wrote the books of Kings; but the great difference, Calmet remarks, in the dates, narratives, genealogies, and proper names, together with the repetitions of the same things, and frequently in the same words, strongly militates against this hypothesis. The Hebrews commonly assign the Chronicles to Ezra; who, they say, composed them after the return from the captivity, and was assisted in this work by the prophets Zechariah and Haggai, who were then living. This opinion they endeavour to support, first, from the similarity of style (the last three verses of the second book of Chronicles corresponding very nearly with the first three verses of Ezra), from the recapitulations and general reflections which are sometimes made on a long series of events: secondly, the author lived after the captivity, since in the last chapter of the second book he recites the decree of Cyrus, which granted liberty to the Jews, and he also continues the genealogy of David to Zerubbabel, the chief of those who returned from the captivity: thirdly, these books contain certain terms and expressions, which they think are peculiar to the person and times of Ezra.

However plausible these observations may be, there are other marks discernible in the books of Chronicles, which tend to prove that Ezra did not compose them. In the first place, the author continues the genealogy of Zerubbabel to the twelfth generation; but Ezra did not live to that time, and, consequently, could not have written the genealogy in question: secondly, the writer of these books was neither a contemporary nor an original writer; but compiled and abridged them from ancient memoirs, genealogies, annals, registers, and other works which he frequently quotes, and from which he sometimes gives copious extracts, without changing the words, or attempting to reconcile inconsistencies. It is evident, therefore, that the author of these books lived after the captivity, and derived his materials from the memoirs of writers contemporary with the events recorded, who flourished long before his time. The authenticity of these books is abundantly supported by the general mass of external evidence; by which also their divine authority is fully established, as well as by the indirect attestations of our Lord and his apostles.'

[The sources to which the Chronicle-writer refers, are, for the history of David, (1) the book of Samuel the seer, of Nathan the

' Compare 1 Chron. xxiii. 13. with Heb. v. 4., and xxiv. 10. with Luke i. 5.; 2 Chron. ix. 1. with Matt. xii. 42. and Luke xi. 31.; and 2 Chron. xxiv. 20, 21. with Matt. xxiii. 35 and Luke xi. 51.