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.

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 (Zechariah 6:13).

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 Chronicles 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 Samuel 7:14); which David well understood also (1 Chronicles 28:9). The book which we are considering shews us that this responsibility was fully declared to Solomon (1 Kings 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 Chronicles 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 [See Note #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 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.

Note #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.

1 Kings 1

The following commentary covers Chapters 1 and 2.

Before David's death the iniquity and ambition of a son whom he "had not displeased at any time "led to the solemn proclamation of Solomon, to whom God had destined, and David promised, the throne. In this circumstance Joab, long restrained by prudence in David's lifetime, shews himself as he is. He makes himself necessary to Adonijah, as he had been to David. Abiathar, long under the sentence of God, takes the same course. Solomon, the elect of God, who held his rights from God, did not suit them. But after all, man's prudence fails before the judgment of God. God arranges events in such a manner as, sooner or later, to exhibit the most prudent in their true light. Apparently all goes on well. The elder and beloved son of the king, the captain of the host whom David himself could not resist, and the priest who had always accompanied David, are there, as well as all the king's sons, excepting the elect of God; but the thought of God, or His will, had no place there. The companions of David, who had truly served with him for the glory of God, were not there either. The prophet of God, the witness to His will, is employed in the fulfilment of that will, and Solomon is proclaimed king, and inaugurated before the eyes of David himself.

David's faith, if it had not energy enough to give each one his place in judgment, had at least full intelligence of what was proper. He communicates his judgment to Solomon, who is to execute it according to his word [See Note #1]. Solomon at first shews clemency to Adonijah; but the still restless will of the latter, who desired the deceased king's wife, awakens the righteous judgment destined for those who had failed in integrity, and who had risen up against God's anointed. It is the first character attached to the king reigning in glory. He executes righteous judgment in the earth. There is no escaping the vigilance of this judgment. This is seen in the case of Shimei. We find at the same time the fulfilment of the word given to Samuel, namely, the humiliation of the priest. Solomon, Jehovah's anointed, sends Abiathar away, and puts Zadok in his place.

Note #1

It is to David also, and not to Solomon, that God communicated the plan of the temple. Solomon, in glory, performs these things, and possesses the requisite discernment for executing justice and judgment, but it is in David that intelligence displays itself. In fact if Christ, reigning in glory, exercises just judgment, He is already wisdom, and, indeed, it is in His connection with the assembly in the present time of grace, that the communication of the purposes of God, and the intelligence of His ways, are found.