Lesson 5: Samuel–Chronicles

By the end of this lesson, the student should:

(1) Be able to outline the primary themes of Samuel, Kings, and Chronicles.

(2) Know the most significant kings in Israel’s history.

(3) Understand the fulfillment of deuteronomic theology in Israel’s history.

(4) Appreciate the message of hope found in Chronicles.

(5) Recognize how the accounts of Kings and Chronicles complement each other.

► Read 1 and 2 Samuel, 1 and 2 Kings, and 1 and 2 Chronicles.

► Memorize 1 Kings 9:4–7 and 2 Chronicles 7:13–14.

The books of Samuel and Kings trace the history of Israel’s monarchy. 1 Samuel tells of the beginning of the monarchy, the kingship of Saul. 2 Samuel traces the history of David’s rule. In 1 and 2 Kings, wicked kings led Israel and Judah into apostasy. In response, the judgments promised in Deuteronomy 27–28 are poured out on the nation. By the end of 2 Kings, the Northern Kingdom has been destroyed, and Judah is in exile in Babylon.

The book of Chronicles looks at the same period of history from a different perspective. Written after the return from exile, Chronicles looks at Israel’s history from the perspective of salvation history and sees God’s continuing purpose for his people. Chronicles assures God’s people that there is hope for the future. God has not forgotten his covenant with his people.

► Was Israel wrong to ask for a king? In your discussion, consider both 1 Samuel 8:6–22 and Deuteronomy 17:14–20.

Theme of 1 Samuel: The Beginning of Israel’s Monarchy

1 Samuel traces the transition from Israel’s last judge, Samuel, to Israel’s first king, Saul. Covering the years 1100–1011 B.C., 1 Samuel shows the early days of the monarchy. Instead of a theocracy in which God spoke directly through judges and prophets, Israel would now be ruled by a king. Prophetically, Moses had described the type of king Israel should seek. However, it was not long before Saul and his successors were far from God’s plan for a king. 1 Samuel shows the first king’s potential as God’s anointed. It goes on to show his tragic failure to achieve that potential.

Overview of 1 Samuel

The Transition to a Monarchy (1 Samuel 1–15)

The transition from rule by the judges to a monarchy begins with the story of Samuel. Samuel was the son of a godly mother named Hannah. She dedicated Samuel to God with a lifelong Nazirite vow (1 Samuel 1:10–11, Numbers 6:1–21). As a child, he was taken to the Tabernacle to serve under Eli the priest.

Scenes from this transition include:

God’s Call of Samuel and Judgment on Eli and His Family (1 Samuel 1–3)

1 Samuel 1–7 shows the continuing decline of Israel begun in Judges. Even the priesthood is corrupted, as Eli’s sons desecrate their office with sexual immorality and misuse of the sacrifices (1 Samuel 2:12–25). As a result, God brings a message of judgment through Samuel.

The Capture of the Ark by the Philistines (1 Samuel 4–7)

Israel’s misuse of the covenant is seen in their treatment of the ark of the covenant. When the Philistines attack, the Israelites bring the ark to the battlefield, believing that this divine object will protect them from their enemies. However, because of Israel’s apostasy, God no longer protects the people. The ark is captured and held by the Philistines for seven months. When the ark brings plagues on the Philistines, they return it to Beth-shemesh.

The Choice of Saul as King (1 Samuel 8–12)

In his old age, Samuel appointed his sons as judges over Israel. Unfortunately, like Eli’s sons, Samuel’s sons were unfaithful. In response, the elders of Israel asked Samuel to appoint a king. There is a tension between Moses’ earlier prediction of a king whom the Lord their God would choose (Deuteronomy 17:15) and God’s statement to Samuel: “…they have not rejected you, but they have rejected me from being king over them” (1 Samuel 8:7).

The key seems to be the motivation for the elders’ request: “…Now appoint for us a king to judge us like all the nations” (1 Samuel 8:5). While Moses foresaw the day when a king would be part of God’s plan, Israel’s motivation was that she wanted to be like the nations. Sadly, Israel’s kings would lead the nation down the path of their neighbors; Israel would indeed become like all the nations in her idolatry and injustice.

The Early Reign of Saul (1 Samuel 13–15)

At first, Saul appeared to be a model king. He showed humility when he was selected, and he enjoyed military success against the Philistines. However, three events reveal deeply rooted problems in Saul’s heart:

1. Saul took Samuel’s priestly role. When confronted, Saul blamed Samuel (1 Samuel 13:8–14).

2. Saul made a rash oath that nearly resulted in Jonathan’s death (1 Samuel 14:24–46).

3. Saul disobeyed God’s command to completely destroy the Amalekites. When confronted by Samuel, Saul blamed the people (1 Samuel 15).

Each of these events shows Saul’s failure to be the king God desired. As a result, Samuel brings God’s message of judgment: “…Because you have rejected the word of the Lord, he has also rejected you from being king” (1 Samuel 15:23).

The Decline of Saul and Rise of David (1 Samuel 16–31)

The first half of 1 Samuel traces the transition from a theocracy to a monarchy; the second half of 1 Samuel traces the transition of the kingship from Saul to David.

Introduction to David (1 Samuel 16–17)

Three stories introduce David. First, the anointing of David emphasizes the importance of the heart of the king. Saul looked like a king to the people; David looked like a king to God (1 Samuel 9:1–2, 1 Samuel 16:7).

The second story introduces the relationship between Saul and David. God rejected Saul as king, and an evil spirit began to torment Saul. Because of his reputation as a skilled musician, David was chosen to play for Saul to calm his spirit (1 Samuel 16:14–23).

The third story tells of David’s victory over the Philistine giant, Goliath. Against the backdrop of Saul’s increasing pride and self-reliance, this story shows David’s humble reliance on God (1 Samuel 17).

Conflict between Saul and David (1 Samuel 18–27)

As Saul watched the people praise David following the slaying of Goliath, he became increas­ingly jealous of this perceived rival. The story of the conflict between the rejected King Saul and God’s chosen King David includes four major scenes:

• The growing friendship between David and Jonathan (1 Samuel 18)

• Saul’s efforts to kill David (1 Samuel 19–20)

• David’s escapes from Saul, and his refusal to harm the Lord’s anointed (1 Samuel 21–26)

• David’s temporary shelter among the Philistines (1 Samuel 27)

The Death of Saul and His Sons (1 Samuel 28–31)

The final step in Saul’s decline was his visit to the witch of En-dor as he prepared for battle with the Philistines. He now participated in the occult practices that he had once sought to destroy (1 Samuel 28:8–10). Samuel appeared and gave a message of judgment; the Philistines would defeat Israel, and Saul and his sons would die in the battle. As prophesied, Saul and his sons were killed in the following day’s battle, and 2 Samuel begins with David’s rise to the throne.

Theme of 2 Samuel: The Reign of King David

At the age of 30, David became king. 2 Samuel covers the years 1011–971 B.C., from the death of Saul through the death of David. This book records the success of David’s early years as king. It also records the tragic aftermath of David’s sin with Bathsheba.

Overview of 2 Samuel

David’s Rise to Power (2 Samuel 1–4)

The book of 2 Samuel begins with David’s response to the death of Saul. Rather than rejoicing at the death of an enemy, David lamented the death of Saul and punished the Amalekite who claimed to have killed Saul. David was first anointed king over Judah; Saul’s son, Ishbosheth, was crowned king over Israel. 2 Samuel 3:1 says, “There was a long war between the house of Saul and the house of David….” After seven years, Ishbosheth was killed by two of his commanders, and David was crowned king over all Israel.

David’s Years of Prosperity (2 Samuel 5–10)

The early years of David’s reign were successful. Militarily, David secured Israel’s border. Politically, he united the nation after civil war. By moving the capital from the southern city of Hebron to the more central city of Jerusalem, he was able to ease political tensions.

Most importantly, David had spiritual success during these years. 2 Samuel 7 is one of the most important chapters in Old Testament history. God’s covenant with David builds on the covenants with Abraham and Moses. The Davidic covenant includes five promises:

1. God will provide a secure dwelling for Israel (2 Samuel 7:10–11).

2. God will raise up David’s son to build the Temple (2 Samuel 7:12–13).

3. God will establish David’s kingdom forever (2 Samuel 7:13).

4. God will establish a father-son relationship with David’s descendants (2 Samuel 7:14).

5. God’s mercy will not depart from David’s line (2 Samuel 7:14–15).

This covenant is important for understanding Israel’s history. One of the key questions underlying the writing of 1 and 2 Kings will be, “Why is there no longer a Davidic king on the throne?” To Israel, it will appear that God has forgotten his covenant with David. 1 and 2 Kings give God’s answer to this question.

The Davidic covenant is also important for New Testament history. The Gospels show that this covenant is ultimately fulfilled in the coming of Jesus Christ (Matthew 1:1).

David’s Sin and Its Aftermath (2 Samuel 11–24)

2 Samuel 11 records a tragic event that marred David’s reign. David entered an adulterous relationship with Bathsheba, then attempted to conceal it by murdering Uriah. The rest of 2 Samuel shows God’s judgment on David. In 2 Samuel 7:15, God had promised, “…My steadfast love will not depart…”; this blessing is part of the covenant relationship. In 2 Samuel 12:10, God promises, “…The sword shall never depart from your house…”; this judgment is also part of the covenant relationship. A covenant with God brings responsibility to God.

The story of David and Bathsheba is one of the dark spots in Old Testament history. For those who believe in God’s call for his children to live free of willful sin, the story is particularly difficult. While we do not believe that it is necessary for a believer to fall into sin, the story of David shows that it is possible for God’s children to fall. This story teaches valuable lessons for believers; it shows what a believer should do if he falls into willful sin.

(1) We must confess our sin.

When Samuel confronted Saul with his sin, Saul made an excuse for his disobedience (1 Samuel 13:11). When Nathan confronted David about his sin, David immediately confessed, “I have sinned against the Lord” (2 Samuel 12:13). This shows the difference between David, a man after God’s own heart, and Saul, a man who was rejected by God.

Whether it is a big sin such as adultery or a supposedly small sin such as slander, we cannot receive God’s forgiveness until we confess our sin. Like Saul, we are sometimes tempted to excuse our sin, or even to deny it by calling it a “mistake” or “weakness.” However, when God reveals that we have sinned, we must confess our sin and seek his forgiveness.

(2) We must recognize the seriousness of our sin.

When Samuel confronted Saul about offering the priestly sacrifice, Saul tried to justify his sin. He said, “…So I forced myself, and offered the burnt offering” (1 Samuel 13:12).

When Nathan confronted David, the king realized that the seriousness of his sin was not based merely on the act itself. The seriousness of his sin was because of the One against whom he had sinned. David prayed, “Against you, you only, have I sinned and done what is evil in your sight, so that you may be justified in your words and blameless in your judgment” (Psalm 51:4).

When we recognize that our sin is an offense against God himself, we understand that there is no small sin. This is why God said, “The soul who sins shall die…” (Ezekiel 18:20). We must recognize the seriousness of our sin; sin deserves death.

(3) We must seek and believe that we will receive God’s forgiveness.

David prayed, “Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow” (Psalm 51:7). David knew that there was no provision in the sacrificial system for a premeditated sin such as he had committed (Numbers 15:30–31). However, he cast himself on God’s mercy: “For you will not delight in sacrifice, or I would give it; you will not be pleased with a burnt offering. The sacrifices of God are a broken spirit; a broken and contrite heart, O God, you will not despise” (Psalm 51:16–17). David repented with faith that a merciful God would forgive his sin.

In the New Testament, John wrote, “My little children, I am writing these things to you so that you may not sin. But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous” (1 John 2:1). As Christians, we do not have to fall into sin; but if we do sin, John gives the good news that we have an advocate.

Psalm 32 may have been written soon after Psalm 51. In Psalm 51, David confessed his sin. In Psalm 32, he rejoiced in God’s forgiveness. “I acknowledged my sin to you, and I did not cover my iniquity; I said, ‘I will confess my transgressions to the Lord,’ and you forgave the iniquity of my sin. Selah” (Psalm 32:5).

(4) We must understand the long-term cost of our sin.

Because David repented, God forgave his sin. However, the rest of David’s reign was affected by that night with Bathsheba. David’s son Amnon raped Tamar, Amnon’s half-sister. David’s favored son Absalom led an attempted coup. Sheba, a Benjaminite, led a revolt. As David was on his deathbed, his sons fought over the throne. The sword never departed from David’s house. Even the genealogy of Jesus includes a reminder of David’s sin: “…David was the father of Solomon by the wife of Uriah” (Matthew 1:6). David’s story is a reminder of the terrible consequences of sin.

We must never take sin lightly. Paul warned, “Do not be deceived: God is not mocked, for whatever one sows, that will he also reap. For the one who sows to his own flesh will from the flesh reap corruption…” (Galatians 6:7–8). An awareness of the seriousness of sin and of the cost of sin can help us stand firm in the moment of temptation.

Theme of Kings: The Failure of Israel’s Kings

In 2 Samuel 7, God promised three things: a secure dwelling place for Israel, a Temple in Jerusalem, and a descendant of David would remain on the throne of Israel forever. 1 and 2 Kings are written from the perspective of the exile. When these books were written, Israel was in exile, the temple had been destroyed, and there was no Davidic king on the throne.

Kings answers the question, “Why?” Why are the promises unfulfilled? Has God forgotten his promises? Is Marduk, the god of Babylon, more powerful than Yahweh, the God of Israel? Kings answers these questions by pointing to Israel’s failure to remain true to the covenant.

Using the language of deuteronomic theology, Kings shows that Israel is reaping just punishment for her sin. These books are historical, but they are more than history; they explain why Israel’s history occurred as it did. This is why the Hebrew Bible classifies these books as the Former Prophets. These books bring a prophetic word from the Lord: “This is why I have brought judgment on my chosen people.”

Author and Date of Kings

In the Hebrew Bible, 1 and 2 Kings are one book. Hebrew tradition identifies Jeremiah as the author. However, nothing in the books of 1 and 2 Kings identifies an author. Most scholars say that the author of the book is unknown.

The book of 1 Kings records events beginning in 971 B.C. The last event in 2 Kings occurred in 561 B.C. The book does not mention Cyrus’ edict of 539 B.C. allowing Judah to return from exile. It can be assumed that Kings was written sometime between these last two dates.

Overview of Kings

Israel United Under Solomon (1 Kings 1–11)

These chapters cover the years 971–931 B.C. They trace the glories of Solomon’s reign: his wisdom, his wealth, and God’s blessing on the Temple. They also trace Solomon’s apostasy in his later years.

The Divided Kingdom (1 Kings 12–2 Kings 17)

These chapters cover the years 931–722 B.C., from Solomon’s death until the destruction of the Northern Kingdom by Assyria. Due to the foolish actions of Rehoboam (Solomon’s son), the nation divided into two kingdoms following the death of Solomon. The 10 northern tribes followed Jeroboam; only the two tribes of Judah and Benjamin remained loyal to Rehoboam and the Davidic line. The account in Kings alternates between the two kingdoms, tracing the rapid apostasy of the Northern Kingdom and the more gradual decline of Judah.

Judah after the Fall of the Northern Kingdom (2 Kings 18–25)

These chapters cover the years 722–561 B.C., from the destruction of the Northern Kingdom to the release of Jehoiachin from captivity in Babylon. Because of periods of revival during the reigns of a few good kings, Judah survived for more than a century after the fall of the north. However, because of the wicked rule of Manasseh, God pronounced judgment on Judah (2 Kings 21). There was one final period of revival during the reign of Josiah, but in 586 B.C., Babylon conquered Jerusalem, destroyed the Temple, and carried the people into exile.

The book of 2 Kings ends with the history of Judah under Gedaliah, the governor appointed by Babylon. It concludes with the report that the king of Babylon released Jehoiachin from prison. This took place in 561 B.C. and, to the early readers of Kings, was a reminder that God was watching over the descendants of David. God had not forgotten his promise to David.

Important Dates, Kings, Prophets, and Events[1]

Important Themes in Kings

The Kings

The way in which 1 and 2 Kings look at the rulers of Israel is both similar to and different from ordinary books of history. Like other historical sources, 1 and 2 Kings present basic biographical information: the age of the king when he came to the throne, his family background, the length of his rule, his place of burial, his successor, and the source of information about the king.

Unlike other historical sources, the primary concern of Kings is whether a king was faithful to God. For each of the kings, the writer says either, “And he walked in all the sins that his father did before him, and his heart was not wholly true to the Lord his God, as the heart of David his father” (1 Kings 15:3), or his heart was “…wholly true to the Lord all his days” (1 Kings 15:14).

 Baal, an idol called the “Lord of Rain and Thunder.” [2]

In Kings, each king is evaluated on the basis of his faithfulness to God. This is in contrast to other historical sources that emphasized political or military success. For example, in secular history, Omri is one of the best-known Israelite kings. The Mesha Stele, now in the Louvre Museum, tells of Omri’s military conquests. Long after Omri’s death, Assyrian sources referred to Israel as the “land of Omri.” Omri was a well-known king, but in 1 Kings, only six verses are devoted to Omri. What matters to the biblical writer is that “Omri did what was evil in the sight of the Lord, and did more evil than all who were before him” (1 Kings 16:25). From the perspective of the biblical author, Omri’s sin outweighed any political significance of his rule. Kings is a covenantal history; it traces Israel’s history in relationship to her faithfulness to God’s covenant.

The Prophets

As part of its picture of Israel’s decline, 1 and 2 Kings gives careful attention to the role of the prophets. While Omri is almost ignored in Kings, the reign of his son Ahab is traced in detail.

There are two reasons for this. One is that Ahab’s wicked rule led to the destruction of the Northern Kingdom (1 Kings 16:33). The second reason is Elijah’s conflict with Ahab. The conflict between Elijah and Ahab demonstrates God’s faithfulness to warn Israel of her sin. The confrontation on Mount Carmel brought Israel face to face with her apostasy, and the drought proclaimed by Elijah brought Israel face to face with the cost of her apostasy (1 Kings 17).[3]

The prophets show God’s faithfulness to his people. Through Elijah and Elisha in the north, and through Isaiah and his contemporaries in Judah, God repeatedly warned Israel of her sin. Sadly, in spite of God’s faithfulness, Israel persisted in her rebellion.

Deuteronomic Theology

The conflict between Elijah and Ahab demonstrates not only God’s faithfulness to warn Israel, but Israel’s stubborn refusal to repent. From the perspective of the exile, the writer of Kings shows that both Judah and Israel suffered God’s righteous judgment.

To the questions posed at the beginning of this section, the author of Kings responds, “No, Marduk is not more powerful than Yahweh. No, God has not forgotten his covenant promises. Judah and Israel are suffering the results of unfaithfulness to the covenant. The covenant promised blessing to the faithful and punishment to the unfaithful. God is doing just what he promised.” (See 2 Kings 17:7–23.)

The relationship between Deuteronomy and Kings is seen in several specific instances.

Theme of Chronicles: A Message of Hope

The books of 1 and 2 Chronicles were written more than a century after 1 and 2 Kings. Chronicles comes from a difficult moment in Israel’s history. Cyrus has allowed the people to return—but more Jews live in Babylon than in Jerusalem. The Temple has been rebuilt—but it is smaller and less impressive than Solomon’s Temple. There is no Davidic king on the throne. The Messiah has not appeared. Chronicles is written to a people who need to know that “God has not forgotten us. We are still his people. There is hope.”

Author and Date of Chronicles

Ancient tradition credits Ezra as the author of Chronicles. This is partly because the last two verses of 2 Chronicles are repeated as the first two verses of Ezra. Chronicles itself does not identify an author. Because of this, the author is usually called “the chronicler.”

In the Hebrew Bible, Chronicles is the last book in the canon. This is appropriate because it was one of the last Old Testament books to be written, likely between 450 and 400 B.C. It is also appropriate because of Chronicles’ purpose. Chronicles is not primarily a historical book, although the history in Chronicles is true. Its primary purpose is to bring a message of hope by looking at Israel’s history through a new lens.

Chronicles looks to the future fulfillment of God’s promises to Israel, promises that will be fulfilled in the coming of Jesus Christ.

The relationship between Kings and Chronicles is similar to the relationship between the three Synoptic Gospels (Matthew, Mark, and Luke): they look at the same material from different points of view. Chronicles surveys the same history as Samuel and Kings. However, it looks at these events from a new perspective. Kings asked, “Why are the promises of the covenant unfulfilled?” Chronicles asks, “Is there hope for the future? Does God have a purpose for his people?”

The chronicler’s purpose is seen in his selection of material. He does not give a complete history of Israel. Instead, he chooses material that shows how God has worked in Israel’s history to accomplish his purposes. The author is not trying to deny the dark times in Israel’s history; his readers knew those dark times very well. However, the purpose of Chronicles is not to explain God’s judgments; the purpose of Chronicles is to give hope to a people who are in despair. By ending with the proclamation of Cyrus, Chronicles concludes with a message of hope: God is still protecting his people.

[1]Overview of Chronicles

Genealogies (1 Chronicles 1–9)

Genealogies? Boring! Yes, these chapters can be boring, but they are important. Why? They remind God’s people that he has not forgotten them.

In the fifth century B.C., a genealogy of Israel’s tribes seemed meaningless. The 10 tribes of the Northern Kingdom had been destroyed by Assyria and would never recover their identity. The people of Judah were scattered throughout Egypt, Babylon, and Persia.

In this situation, the genealogies carried an important message: “God has not forgotten us. We are his chosen people. We still know who we are; we can trace our genealogy back to Adam.” Although the Northern Kingdom has disappeared, the chronicler wants Judah to remember that God chose “all Israel” and has not forgotten them.[2]

One excerpt will demonstrate how the genealogies fit the chronicler’s purpose. In Hebrew, the name Jabez is similar to the word for pain. Jabez did not have a great heritage, but he called upon the God of Israel, and God granted what he asked (1 Chronicles 4:10). The prayer of Jabez is not a magic formula for getting things from God. The prayer of Jabez is a reminder that God hears those who call on him, even when they have no personal or family advantages. The story of Jabez encouraged the early readers of Chronicles to call on God. Even in dark days, he would hear their cry.

The Reign of David (1 Chronicles 10–29)

Saul is included in the genealogies, but the only detailed information about Saul is his death. Saul’s reign is of little interest to the chronicler. The chronicler’s interest in Saul is summed up: “So Saul died for his breach of faith. He broke faith with the Lord in that he did not keep the command of the Lord… Therefore the Lord put him to death and turned the kingdom over to David the son of Jesse” (1 Chronicles 10:13–14).

The focus of the chronicler is on David and his kingly line. Chronicles tells of David and his mighty men. It does not tell of David’s sin with Bathsheba. The readers of Chronicles already knew the story of David’s sin; this was not important to the purpose of Chronicles.

Interestingly, although the Bathsheba story is not included in Chronicles, David’s sin in numbering the people is included. Why? This story is important to the chronicler’s emphasis on the Temple. In his repentance, David bought Ornan’s threshing floor to build an altar for sacrifice. This became the site of the Temple (1 Chronicles 21:18–28, 2 Chronicles 3:1).

The Temple is important to Chronicles. Following the story of David’s census in 1 Chronicles 21, Chronicles tells of David’s plan for building the Temple and his organization of the Levites, priests, musicians, gatekeepers, and Temple treasurers. The chronicler reminds a discouraged people that the Temple is central to their identity; he writes to encourage faithfulness to Temple worship.

The Reign of Solomon (2 Chronicles 1–9)

The reign of Solomon is important to the chronicler because Solomon built the Temple. Chronicles omits Solomon’s apostasy, but devotes six chapters to the building, furnishing, and dedication of the Temple. Chronicles shows God’s response at the dedication of the Temple: “…Fire came down from heaven and consumed the burnt offering and the sacrifices, and the glory of the Lord filled the temple. And the priests could not enter the house of the Lord, because the glory of the Lord filled the Lord’s house” (2 Chronicles 7:1–2).

Later in this chapter, God promises Solomon that “When I shut up the heavens so that there is no rain, or command the locust to devour the land, or send pestilence among my people, if my people who are called by my name humble themselves, and pray and seek my face and turn from their wicked ways, then I will hear from heaven and will forgive their sin and heal their land” (2 Chronicles 7:13–14).

This promise is important for Israel after the exile. It assures them that God has not forsaken his people. The promises of the covenant remain unfulfilled, but if Israel will call on God, he will hear from heaven and will heal their land. This parallels the message of Malachi, writing at about the same time as the chronicler. True repentance for sin and faithfulness to God’s commands will bring God’s blessing to the returned exiles.

The Kingdom of Judah (2 Chronicles 10–36)

The book of Kings follows both the Northern Kingdom and Judah after the division of Israel; both kingdoms show the effects of God’s judgments. The chronicler, however, is interested in a message of hope; only Judah shows God’s promise for the future. Following the division of Israel, Chronicles traces only the history of Judah.

Again, in this section, the purpose of the chronicler guided his choice of material. In Kings, Hezekiah’s spiritual reforms are treated in one verse (2 Kings 18:4). In Chronicles, three chapters are devoted to the details of Hezekiah’s reforms (2 Chronicles 29–31). Chronicles emphasizes Hezekiah’s devotion to the Temple and his faithfulness to God.

Another interesting contrast between Kings and Chronicles is seen in the story of Manasseh. Kings shows Manasseh as the worst of Judah’s kings, the one whose sin made exile inevitable (2 Kings 21:11–15). Chronicles tells us that while Manasseh was in captivity, he repented. Manasseh was released from Babylon and returned to Jerusalem. He did away with the idols in the Temple (2 Chronicles 33:10–20).

For the author of Kings, the primary message of Manasseh’s rule is that sin brings God’s judgment. For the author of Chronicles, the primary message of Manasseh’s rule is that repentance brings God’s forgiveness. Both messages are vital to understanding the history of Israel. Chronicles is more than a repeat of Kings; it is a companion to Kings, showing another aspect of God’s Word for his people.

The Davidic covenant provides a historical foundation for the ministry of Jesus, the Messiah. In the covenant, God promised that a descendant of David would sit on the throne of Israel. Yet, at the end of 2 Kings, there is no king on the throne. This situation continues as Israel is ruled by the Persians, Greeks, and Romans.

In the same covenant, God also promised to dwell in his Temple. Yet, at the end of 2 Kings, there is no Temple. Even when the Temple is rebuilt, it does not have the grandeur and beauty of the first Temple.

The gospel writers show that Jesus is the fulfillment of the promises to David. He is the one who has come to sit on the throne of David. Though he was rejected during his earthly ministry, he will return to reign forever. He is the one who reveals God’s glory in the Temple.

The promises to David were not forgotten. Even though Israel was unfaithful, God remained faithful to his promises. The hope seen in Chronicles is fulfilled in the coming of Jesus the Messiah.

While believers in Christ may be involved in civil government if given the opportunity, we do not live in a theocracy, nor did Christ suggest that we should. Instead, the promises to Israel are fulfilled through the ministry of the church. In the Old Testament, God blessed all nations through Israel’s direct influence. Since Pentecost, God is blessing all nations through the spread of the gospel via the church.

The Old Testament Historical Books do not provide a model for the establishment of a Christian political structure. Instead, they are a testimony to God’s faithfulness in preserving his people and his promise of a coming Messiah.

(1) Choose one of the following assignments:

Option 1: Group Assignment

Each member of your group should write a 1 page summary about one of Judah’s kings. Explain to the group how the king influenced Judah for good or bad. Choose from the following kings: Rehoboam, Jehoshaphat, Hezekiah, Manasseh, Josiah, or Zedekiah.

Option 2: Individual Assignment

Choose one:

• Write a 1–2 page essay in which you compare two of the following kings of Judah. Evaluate the kings’ faithfulness to God and then show how their rule influenced Judah for good or bad. Choose from the following kings: Rehoboam, Jehoshaphat, Hezekiah, Manasseh, Josiah, or Zedekiah.

• Write a detailed outline for a sermon on God’s faithfulness based on Chronicles. Use examples from Chronicles that demonstrate God’s faithfulness to his people.

(2) At the beginning of the next lesson, take a test based on this lesson. Study the test questions carefully in preparation.

If needed, download a printable PDF of all the Test questions here.

(1) List the four themes of the books discussed in this lesson.

(2) List three events early in Saul’s reign that show his failure to be the king God desired.

(3) List the five promises of God’s covenant with David.

(4) List four principles from David’s sin that should guide a believer who falls into sin.

(5) 1 and 2 Kings record events that happened during what years?

(6) After the division of the kingdom of Israel, which tribes remained loyal to Rehoboam and the Davidic line?

(7) How are the kings evaluated in 1 and 2 Kings?

(8) Samuel and Kings answers what question about each king? Chronicles answers what question about each king?

(9) Why is the reign of Solomon important for Chronicles?

(10) Contrast what Kings and Chronicles record about Manasseh.

(11) Write 1 Kings 9:4–7 and 2 Chronicles 7:13–14 from memory.