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The two Books of Kings are regarded by many as the last part of a work commonly known as the Deuteronomistic History. The latter tells the story of Israel from its settlement in the land (Joshua and Judges) through the transition from judgeship to monarchy under Samuel, Saul, and David (1 and 2 Samuel) to the reign of Solomon, the disintegration of the united kingdom into the kingdoms of Israel and Judah and the eventual downfall of both kingdoms (1 and 2 Kings). The Deuteronomistic History along with the Pentateuch forms a single historical narrative stretching from creation to exile.

The Books of Kings can be approached in several ways. They contain history and are an important source of information about the Israelite kingdoms. They are also narrative that calls for careful reading; historical accuracy is sometimes sacrificed to the demands of compelling characterization and dramatic tension. Most importantly, both historical presentation and narrative creativity are shaped by a particular religious worldview.

The multifaceted character of the work means that it has a variety of focal points. The historical events themselves, of course, are important, but the patterns according to which the author organizes those events give a unity to the author’s historical reconstruction. The northern kings are condemned without exception, and the royal line degenerates from the divine election of Jeroboam I through a succession of short-lived dynasties to the bloodbath of Jehu’s coup d’état, and finally dies out in a series of assassinations. (It must be admitted that the author at times skews the story to preserve the pattern: the relatively prosperous forty-one-year reign of Jeroboam II is dismissed in seven verses!) Judah’s kings, on the other hand, follow a cyclic pattern of infidelity followed by reform, with each reformer king (Asa, Joash, Hezekiah, Josiah) greater than the last. Unfortunately the apostate kings also progress in wickedness, until the evil of Manasseh is so great that even Josiah’s fidelity cannot turn away the Lord’s wrath.

As a literary work, the Books of Kings are admirable. Some of the brilliance is accessible only in Hebrew: wordplays, the sounds and rhythms of poetic passages, verbal allusions to other passages of the Hebrew Bible. Scenes are drawn with a vibrancy and immediacy that English cannot reproduce without sounding overdone. But other literary techniques survive translation: symmetrical structures for narrative units (and the disruptions of symmetry at significant points), rich ambiguities , foreshadowings (such as the way the prophet of Bethel and the man of God of Judah portend the destinies of their respective kingdoms). Characterization is rich and complex (Solomon, Jeroboam, Elijah, Ahab, Elisha, Jehu, etc.), revealing deep insight into human nature.


Into the stories of the kings, almost as a counterpoint, are woven numerous stories of prophets, named and great (Elijah, Elisha, Isaiah), and less known or anonymous. Many of the stories are anecdotal, reflecting the everyday life of prophets and prophetic guilds. But the volatile dynamics of prophetic involvement in the political realm are prominent: prophets in opposition to kings, prophets in support of kings. This too is part of the theological worldview of the Deuteronomistic historian. The destiny of Israel is in God’s hand. Through prophets, the divine will is made known on earth to kings and people and the future consequences of their response to God’s will are spelled out. It is perhaps indicative of the importance prophets have in 1 and 2 Kings that the structural center of the two books is the story of Elisha’s succession to Elijah’s prophetic ministry, and that this is one of the few passages in Kings that occurs outside the account of any king’s reign. Behind the temporal realm of kings and reigns lies the continuing realm of the divine word and its servants, the prophets.

The Book Of Kings I and II

King Ben-hadad of Aram gathered all his army together; thirty-two kings were with him, along with horses and chariots. He marched against Samaria, laid siege to it, and attacked it. Then he sent messengers into the city to King Ahab of Israel, and said to him: "Thus says Ben-hadad: Your silver and gold are mine; your fairest wives and children also are mine." The king of Israel answered, "As you say, my lord, O king, I am yours, and all that I have." The messengers came again and said: "Thus says Ben-hadad: I sent to you, saying, 'Deliver to me your silver and gold, your wives and children'; nevertheless I will send my servants to you tomorrow about this time, and they shall search your house and the houses of your servants, and lay hands on whatever pleases them, and take it away."


Then the king of Israel called all the elders of the land, and said, "Look now! See how this man is seeking trouble; for he sent to me for my wives, my children, my silver, and my gold; and I did not refuse him." Then all the elders and all the people said to him, "Do not listen or consent." So he said to the messengers of Ben-hadad, "Tell my lord the king: All that you first demanded of your servant I will do; but this thing I cannot do." The messengers left and brought him word again. Ben-hadad sent to him and said, "The gods do so to me, and more also, if the dust of Samaria will provide a handful for each of the people who follow me." The king of Israel answered, "Tell him: One who puts on armor should not brag like one who takes it off." When Ben-hadad heard this message—now he had been drinking with the kings in the booths—he said to his men, "Take your positions!" And they took their positions against the city.


Ahab’s Wars with the Arameans