The Watchtower Society's commentary on 1st and 2nd Chronicles.

A reproduction of the Watchtower Society's article

 

CHRONICLES, THE BOOKS OF

 

 

Two inspired books of the Hebrew Scriptures that were apparently one volume in the original Hebrew canon. The Masoretes regarded them as one single work, and they are reckoned as one book in the counts that regard the Hebrew Scriptures as made up of 22 or 24 books, and as two books in the count that regards the total number of books as 39. The division into two books seemingly originated with the translators of the Greek Septuagint. In Hebrew manuscripts the twofold division began in the 15th century. In the Hebrew text, Chronicles appears at the end of the section called Writings. The Hebrew name, Div·reh′ Hai·ya·mim′, means “The Affairs of the Days.” Jerome suggested the name Khro·ni·kon′, from which we get Chronicles in the English Bible. A chronicle is a record of happenings in the order in which they occurred. The Greek title (in the Septuagint) is Pa·ra·lei·po·me′non, meaning “Things Passed Over (Left Untold; Omitted),” that is, from the books of Samuel and Kings. However, it is to be noted that the Chronicles are by no means a mere supplement to those books.

Writer, Time, and Period Covered. The Jewish priest Ezra is recognized, for a number of reasons, as the writer. Jewish tradition has long held to this view. It is also supported by the striking resemblance between the writing style of Chronicles and the style of the book of Ezra. There is repetition at the close of Second Chronicles and at the beginning of Ezra that is virtually word for word. Moreover, the statement of Cyrus’ decree found at the end of Second Chronicles is given in full in the book of Ezra, indicating that the writer closed the book of Chronicles with the intention of writing another book (Ezra) that would deal with the decree and its execution more fully. Chronicles was completed about 460 B.C.E. Evidently, only two books of the Hebrew canon were completed after 460 B.C.E., namely, Nehemiah and Malachi.

Aside from the genealogical lists that run from Adam, the Chronicles cover the period from the death of King Saul to the carrying away of exiles to Babylon, with a conclusion telling of Cyrus’ decree at the end of the 70-year exile.

Sources. Ezra assumed that his readers were familiar with the books of Kings and therefore did not try to cover the same ground. The material he used, which in some instances reads exactly or nearly like portions of Kings, is included only in order to retain that which, by its relationship, gives meaning to the additional information in Chronicles. It may be that Ezra used the books of Samuel and Kings as well as some other parts of the Bible as sources, but it seems that in most if not all cases, he had access to writings not now known to be in existence. Some of these may have been documents of state from both Israel and Judah, genealogical records, and historical works written by prophets, also documents possessed by tribal or family heads. A portion of the sources used were no doubt the work of professional recorders.—1Ki 4:3.

Ezra names or describes as follows some of the sources he used:

(1) The Book of the Kings of Judah and of Israel (2Ch 16:11; 25:26)

(2) The Book of the Kings of Israel and of Judah (2Ch 27:7; 35:27)

(3) The Book of the Kings of Israel (2Ch 20:34) (The above-listed sources may be the same collection of state documents, with varied ways of stating the title, or could possibly refer to the books of Kings in the Bible.)

(4) The Book of the Kings of Israel (evidently a genealogical work) (1Ch 9:1)

(5) The exposition of the Book of the Kings (2Ch 24:27) (for information on Jehoash of Judah)

(6) The affairs of the kings of Israel (2Ch 33:18) (for information on Manasseh)

(7) The words of Samuel the seer and of Nathan the prophet and of Gad the visionary (1Ch 29:29) (for information on David) (This may be one work, two, or three; or it may refer to Judges and the books of Samuel.)

(8) The words of Nathan the prophet (2Ch 9:29) (for information on Solomon)

(9) The prophecy of Ahijah the Shilonite (2Ch 9:29) (about Solomon)

(10) “Shemaiah . . . wrote” (1Ch 24:6) (about David), and the words of Shemaiah the prophet and of Iddo the visionary by genealogical enrollment (2Ch 12:15) (about Rehoboam) (perhaps two or three sources)

(11) The words of Jehu the son of Hanani, which were inserted in the Book of the Kings of Israel (2Ch 20:34) (about Jehoshaphat)

(12) The rest of the affairs of Uzziah, by Isaiah the son of Amoz the prophet (2Ch 26:22)

(13) The words of (Manasseh’s) visionaries (2Ch 33:19)

(14) Dirges (of Jeremiah, and possibly of singers) (2Ch 35:25) (about Josiah)

(15) The exposition of the prophet Iddo (2Ch 13:22) (about Abijah)

(16) The account of the affairs of the days of King David (1Ch 27:24)

(17) The commandment of David and of Gad and of Nathan the prophet (2Ch 29:25) (as enforced by Hezekiah)

(18) The writing of David and of Solomon his son (2Ch 35:4) (as referred to by Josiah)

(19) The commandment of David and of Asaph and of Heman and of Jeduthun the visionary of the king (2Ch 35:15) (referred to in connection with Josiah’s acts)

(20) The writing of Elijah to King Jehoram of Judah (2Ch 21:12-15)

(There are also references in Chronicles to writings, particularly genealogies, that may designate other sources used by Ezra.)

It is evident that Ezra was extremely careful, doing meticulous research, going through all the documentary sources accessible to him, evidently investigating every document that would shed light on the subject. He documents his writings not merely as proof of accuracy as to what he has written but also to direct the reader of that time to other sources for more detail. Ezra’s painstaking thoroughness should commend the Chronicles as worthy of our utmost confidence in their accuracy and historical authenticity. But, above all, the knowledge that Ezra wrote under inspiration (2Ti 3:16) and the fact that the Chronicles are included in the Hebrew canon, fully accepted by Jesus and the apostles (Lu 24:27, 44), ensure their reliability. Moreover, the Chronicles constitute part of the complete written Word of God, the purity of which he has guarded for the followers of his Son, Jesus Christ. These facts recommend Chronicles highly as a source of faith.

Purpose. Ezra’s work was not merely to fill in what was left out by the books of Samuel and Kings; rather, he discerned among the returned exiles the need of such a summary of their national history. The work was undoubtedly prepared for those recently returned from exile, as they would be greatly lacking in knowledge of their sacred history and customs. They needed to know about temple worship and the duties of Levites, and Ezra provided this information. And to the returned exiles few things would have greater interest than their ancestral genealogies, to which Ezra devoted much attention. Israel was functioning again as a nation, in their land, with temple, priesthood, and governor, even though without a king. They would continue as a nation down to the Messiah’s coming. They needed the information Chronicles provided for unity and true worship.

Both Samuel and Jeremiah were historical writers, but they were also Levites. Jeremiah was a prophet and a priest. Ezra was a priest. But it is a mistake to say that Jeremiah would be especially interested in the fulfillment of prophecies and not so interested in the matters of temple worship and that Ezra would be especially interested in Levitical work and not so interested in prophecies. Both of them were servants of God and had concern for his words, his dealings with his people, and every feature of his worship. The fact is that Ezra was inspired by Jehovah to produce the books of Chronicles and Ezra for a special purpose.

The Jews who returned from Babylon in 537 B.C.E. did so, not to establish political independence, but to restore true worship, the first work being to erect the altar and then to rebuild the temple. It was appropriate, therefore, that much be said by Ezra concerning worship and the services of the priesthood and the Levites. Also, the genealogies were important. Ezra 2:59-63 shows that some, including certain sons of the priests, were unable to find their register to establish their genealogy publicly. While in Babylon these genealogies might not have been so important, but now they were the means of regaining possession of the heritage of their fathers. This is one of the reasons for the lists of genealogies compiled by Ezra, which are also of great value to Bible students today.

Thus we see that Ezra in writing Chronicles wished to strengthen his contemporaries in fidelity to Jehovah. He encouraged them to fulfill their covenant duties by focusing on the past history of Israel, and particularly by the use of actual historical examples he emphasized the results of faithful adherence to true worship on the one hand and, on the other hand, the calamity of forsaking the worship of Jehovah God.

Value of the Books. It is a fine thing for our faith and understanding of the Bible that the books of Chronicles were written. Ezra has added much concerning the temple worship and the arrangements of the priests, Levites, doorkeepers, singers, and musicians. He has given us many details that bear on true worship: the bringing of the Ark to Jerusalem by David (1Ch chaps 15, 16); David’s preparations for the temple and its service (1Ch chaps 22–29); the fact that the priests stayed with Rehoboam at the time of the secession of the ten tribes (2Ch 11:13-17); the war between Abijah and Jeroboam (2Ch 13); the reforms in favor of true religion under Asa (2Ch chaps 14, 15), Jehoshaphat (2Ch chaps 17, 19, 20), Hezekiah (2Ch chaps 29–31), and Josiah (2Ch chaps 34, 35); Uzziah’s being stricken with leprosy for his presumptuousness (2Ch 26:16-21); and Manasseh’s repentance (2Ch 33:10-20).

Ezra shows that he is interested not only in priestly affairs but also in the prophets. (2Ch 20:20; 36:12, 16) He uses the words “prophet,” “seer,” or “visionary” about 45 times and gives added information on many prophets and persons whose names are not otherwise mentioned in the Scriptures. A few are Iddo, Eliezer the son of Dodavahu, Jahaziel the son of Zechariah, a number of people named Zechariah, and Oded of the time of King Ahaz of Judah.

There is much information in Chronicles that helps to round out our knowledge of the history of Judah, for example, the record of the sickness and burial of Asa and of the bad conduct of Jehoash after Jehoiada the high priest died. Then there are the genealogies that are vital in establishing the lineage of Christ. The books are also of assistance in establishing an accurate chronology. Here we can see the wisdom of Jehovah, the Author of the Bible, in having his servant Ezra write these things to fill in that which is necessary so that believers in the Bible have the most complete and harmonious record of man’s history.

[Box on page 445]

HIGHLIGHTS OF FIRST CHRONICLES

Genealogy and details regarding true worship at Jehovah’s temple, especially needed following the exile in Babylon

Written perhaps 55 years after Zerubbabel rebuilt the temple, and before Jerusalem’s walls were restored

Genealogies from Adam onward (1:1–9:44)

Judah’s posterity through David and Solomon (vital in identifying the Messiah)

Levi’s posterity (needed to identify those who could properly serve at the temple) and their various temple duties

Saul’s unfaithfulness results in his death (10:1-14)

Aspects of David’s rule as king (11:1–29:30)

Anointed anew as king while at Hebron; captures Zion; later made king over all Israel

Ark of covenant moved improperly, on wagon; Uzzah dies for touching Ark; Ark finally brought to the City of David amid rejoicing

David expresses desire to build a temple for Jehovah; instead, Jehovah makes covenant for royal house to time indefinite with David

Enemies of Israel are defeated on all sides

David is incited by Satan to take a census of Israel; 70,000 die

Extensive preparations made for building of the temple; David organizes the Levites, arranges 24 divisions of priests, also assigns singers, gatekeepers; gives inspired architectural plans to Solomon; David and the people contribute generously

David dies after Solomon begins to sit on “Jehovah’s throne”

[Box on page 446]

HIGHLIGHTS OF SECOND CHRONICLES

A vivid summary of history under kings of the royal house of David, highlighting the consequences of obedience to God and of disobedience

Originally part of one scroll with First Chronicles

The kingship of Solomon (1:1–9:31)

His wisdom, prosperity; but unwisely he acquires many horses from Egypt and has as a wife the daughter of Pharaoh

Construction of the temple; Solomon’s prayer of dedication

Queen of Sheba visits

Events associated with the reign of other kings of the royal house of David, and their outcome (10:1–36:23)

Following Rehoboam’s harsh reply ten tribes break away under Jeroboam and turn to calf worship; Rehoboam also leaves God’s law, is abandoned to Shishak of Egypt

Because Abijah leans upon Jehovah, Judah is victorious over army of Israel that relies on superior numbers and worship of golden calves; 500,000 are slain

When Asa relies on Jehovah, a million invading Ethiopians are defeated; Asa foolishly makes alliance with Syria and gets incensed over rebuke from Jehovah’s prophet

Jehoshaphat institutes program of education in God’s law; unwisely makes marriage alliance with Ahab

Moab, Ammon, Seir invade Judah; Jehoshaphat turns to Jehovah for help; reminded, ‘The battle is God’s!’

Jehoram (whose wife is daughter of Ahab and Jezebel) acts wickedly, as does his son Ahaziah; then murderous Athaliah, Jehoram’s widow, usurps the throne

Jehoash starts out well under High Priest Jehoiada’s influence; later becomes apostate and orders stoning of faithful Zechariah

Amaziah begins well, then worships idols of Seir; defeated by Israel, assassinated

Uzziah also begins well; later haughtily attempts to offer incense in temple, is smitten with leprosy

Jotham does right, but people act ruinously

Ahaz turns to Baal worship; nation suffers severely

Hezekiah cleans up temple; Sennacherib invades Judah, taunts Jehovah; Hezekiah relies on Jehovah; 185,000 Assyrians slain by angel

Manasseh practices gross idolatry and sheds much innocent blood; taken captive by Assyrians; repents, is restored by Jehovah to his throne

Amon follows bad example of his father Manasseh; does not humble himself

Josiah conducts zealous religious reform, repairs temple; insists on fighting Pharaoh Necho and is killed

Jehoahaz rules briefly, then is taken captive to Egypt

Jehoiakim acts detestably; son and successor Jehoiachin is taken captive to Babylon

Zedekiah rebels against Babylon’s yoke; Jews are carried into exile; land desolate 70 years

Cyrus of Persia issues decree liberating Jews for return to Jerusalem to rebuild the temple

Watchtower Society's Commentary on Isaiah's Prophecy Chapter4. Vol.1

A reproduction of the Watchtower Society's article

Chapter Four

Jehovah’s House Lifted Up

Isaiah 2:1-5

“THEY shall beat their swords into plowshares. And their spears into pruning hooks: nation shall not lift up sword against nation. Neither shall they learn war any more.” These words are inscribed on a wall at the United Nations plaza in New York City. For decades the source of that quotation was not identified. Since the aim of the UN is to work toward global peace, it was easy to conclude that the quote originated with the founders of the UN, in 1945.

² In 1975, however, the name Isaiah was chiseled into the wall below the quotation. It was then evident that the words were not of modern origin. They were, in fact, recorded as a prophecy over 2,700 years ago in what is now the 2nd chapter of the book of Isaiah. For millenniums lovers of peace have pondered over how and when the things Isaiah foretold would occur. There is no longer any need to wonder. Today we see before us the remarkable fulfillment of this ancient prophecy.

³ Who are the nations that beat their swords into plowshares? Surely, they are not the modern-day political nations and governments. Until now these nations have developed swords, or weapons, both to wage war and to preserve “peace” through strength. If anything, the tendency has always been for nations to beat their plowshares into swords! Isaiah’s prophecy finds fulfillment in representatives from all nations, people who worship Jehovah, “the God of peace.”—Philippians 4:9.

The Nations That Stream to Pure Worship

⁴ Isaiah chapter 2 begins with these words: “The thing that Isaiah the son of Amoz visioned concerning Judah and Jerusalem: And it must occur in the final part of the days that the mountain of the house of Jehovah will become firmly established above the top of the mountains, and it will certainly be lifted up above the hills; and to it all the nations must stream.”—Isaiah 2:1, 2.

⁵ Notice that what Isaiah foretells is not mere speculation. Isaiah is directed to record events that “must occur”—without fail. Whatever Jehovah purposes has “certain success.” (Isaiah 55:11) Evidently to give emphasis to the reliability of his promise, God inspired the prophet Micah, a contemporary of Isaiah, to record in his book the same prophecy that is set out at Isaiah 2:2-4.—Micah 4:1-3.

⁶ When is Isaiah’s prophecy to be fulfilled? “In the final part of the days.” The New International Version reads: “In the last days.” The Christian Greek Scriptures foretold features that would identify this period. Included among them are wars, earthquakes, pestilences, food shortages, and “critical times hard to deal with.”* (2 Timothy 3:1-5; Luke 21:10, 11) The fulfillment of such prophecies gives abundant evidence that we are living “in the final part of the days,” the last days of this present world system. Logically, then, we would expect to see fulfilled in our time the things that Isaiah foretold.

A Mountain in Which to Worship

⁷ In a few words, Isaiah paints a vivid prophetic picture. We see a lofty mountain, crowned by a glorious house, the temple of Jehovah. This mountain towers above surrounding mountains and hills. Yet, it is not foreboding or intimidating; it is appealing. Peoples of all nations yearn to ascend to the mountain of the house of Jehovah; they stream to it. This is easy to visualize, but what does it mean?

⁸ In Isaiah’s day hills and mountains are often associated with worship. For example, they serve as sites for idolatrous worship and for sanctuaries of false gods. (Deuteronomy 12:2; Jeremiah 3:6) However, the house, or temple, of Jehovah adorns the summit of Mount Moriah in Jerusalem. Faithful Israelites journey to Jerusalem three times a year and ascend Mount Moriah to worship the true God. (Deuteronomy 16:16) So the streaming of the nations to “the mountain of the house of Jehovah” pictures the gathering of many peoples to true worship.

⁹ Today, of course, God’s people do not gather at a literal mountain with a temple of stone. Jehovah’s temple in Jerusalem was destroyed by Roman armies in 70 C.E. Besides, the apostle Paul made it clear that the temple in Jerusalem and the tabernacle that preceded it were pictorial. They represented a greater, spiritual reality, “the true tent, which Jehovah put up, and not man.” (Hebrews 8:2) That spiritual tent is the arrangement for approaching Jehovah in worship based on the ransom sacrifice of Jesus Christ. (Hebrews 9:2-10, 23) In harmony with this, “the mountain of the house of Jehovah” mentioned at Isaiah 2:2 represents the exalted pure worship of Jehovah in our time. Those embracing pure worship do not gather at any geographic location; they gather in unity of worship.

The Elevating of Pure Worship

¹⁰ The prophet says that “the mountain of the house of Jehovah,” or pure worship, would become “firmly established above the top of the mountains” and be “lifted up above the hills.” Long before Isaiah’s time, King David brought the ark of the covenant up to Mount Zion in Jerusalem, which was located 2,500 feet [760 m] above sea level. There the ark rested until it was transferred to the completed temple on Mount Moriah. (2 Samuel 5:7; 6:14-19; 2 Chronicles 3:1; 5:1-10) Thus, by Isaiah’s day the sacred ark had already been physically elevated and placed in the temple, in a position higher than the many surrounding hills used for false worship.

¹¹ Of course, in a spiritual sense, Jehovah’s worship has always been superior to the religious practices of those who serve false gods. During our day, however, Jehovah has exalted his worship heaven high, above all forms of unclean worship, yes, far above all “the hills” and “the top of the mountains.” How so? Largely through the gathering together of those who want to worship him “with spirit and truth.”—John 4:23.

¹² Christ Jesus referred to “a conclusion of a system of things” as a time of harvest when the angels would gather in “the sons of the kingdom”—those with the hope of ruling with Jesus in heavenly glory. (Matthew 13:36-43) Since 1919, Jehovah has empowered “the remaining ones” of these sons to share with the angels in the harvest work. (Revelation 12:17) Thus, to start with, “the sons of the kingdom,” Jesus’ anointed brothers, are the ones gathered. Then they share in a further gathering work.

¹³ During this time of harvest, Jehovah has progressively helped the anointed remnant to understand and apply his Word, the Bible. This too has contributed to the elevating of pure worship. Though ‘darkness itself covers the earth, and thick gloom the national groups,’ the anointed are “shining as illuminators” among humankind, having been cleansed and refined by Jehovah. (Isaiah 60:2; Philippians 2:15) “Filled with the accurate knowledge of his will in all wisdom and spiritual comprehension,” these spirit-anointed ones “shine as brightly as the sun in the kingdom of their Father.”—Colossians 1:9; Matthew 13:43.

¹⁴ Moreover, others have streamed to “the mountain of the house of Jehovah.” Called by Jesus his “other sheep,” these have the hope of living forever on a paradise earth. (John 10:16; Revelation 21:3, 4) Starting in the 1930’s, they appeared by the thousands, then by the hundreds of thousands, and now by the millions! In a vision given to the apostle John, they are described as “a great crowd, which no man was able to number, out of all nations and tribes and peoples and tongues.”—Revelation 7:9.

¹⁵ The prophet Haggai foretold the appearance of this great crowd. He wrote: “This is what Jehovah of armies has said, ‘Yet once—it is a little while—and I am rocking the heavens and the earth and the sea and the dry ground. And I will rock all the nations, and the desirable things of all the nations [those who join anointed Christians in pure worship] must come in; and I will fill this house with glory,’ Jehovah of armies has said.” (Haggai 2:6, 7) The existence of this still-growing “great crowd” and their anointed companions elevates, yes glorifies, pure worship in Jehovah’s house. Never before have so many been recorded as united in the worship of the true God, and this brings glory to Jehovah and his enthroned King, Jesus Christ. King Solomon wrote: “In the multitude of people there is an adornment of a king.”—Proverbs 14:28.

Worship Exalted in the Lives of People

¹⁶ Jehovah deserves all credit for the elevating of pure worship in our time. Still, those who approach him are privileged to share in this work. Just as it requires effort to climb a mountain, so, too, it requires effort to learn of and live according to God’s righteous standards. Like Christians in the first century, God’s servants today have left behind life-styles and practices that are not compatible with true worship. Fornicators, idolaters, adulterers, thieves, greedy persons, drunkards, and others have changed their ways and been “washed clean” in God’s sight.—1 Corinthians 6:9-11.

¹⁷ Typical is the experience of one young woman who wrote: “I once was lost with no hope. I lived a life of immorality and drunkenness. I had sexual diseases. I also sold drugs and just didn’t care about anything.” After studying the Bible, she made major changes in order to conform to God’s standards. Now she says: “I enjoy peace of mind, self-respect, a hope for the future, a real family and, best of all, a relationship with our Father, Jehovah.”

¹⁸ Even after coming to an approved standing before Jehovah, all must continue to elevate pure worship by giving it a place of prominence in their lives. Thousands of years ago, through Isaiah, Jehovah expressed his confidence that there would be multitudes today eager to make his worship the most important thing in their lives. Are you among them?

A People Taught Jehovah’s Way

¹⁹ Isaiah tells us more about those who embrace pure worship today. He says: “Many peoples will certainly go and say: ‘Come, you people, and let us go up to the mountain of Jehovah, to the house of the God of Jacob; and he will instruct us about his ways, and we will walk in his paths.’ For out of Zion law will go forth, and the word of Jehovah out of Jerusalem.”—Isaiah 2:3.

²⁰ Jehovah does not let his people wander about like lost sheep. Through the Bible and Bible-based publications, he imparts to them his “law” and his “word” so that they learn his ways. This knowledge equips them to “walk in his paths.” Out of hearts filled with appreciation and in harmony with divine direction, they speak to one another about the ways of Jehovah. They gather together at large conventions and in smaller groups—at Kingdom Halls and in private homes—so as to listen to and learn the ways of God. (Deuteronomy 31:12, 13) Thus they imitate the pattern of the early Christians, who met together to encourage and incite one another to abound in “love and fine works.”—Hebrews 10:24, 25.

²¹ They invite others to “go up” to the exalted worship of Jehovah God. How well this harmonizes with the command Jesus gave to his disciples just before his ascension to heaven! He told them: “Go therefore and make disciples of people of all the nations, baptizing them in the name of the Father and of the Son and of the holy spirit, teaching them to observe all the things I have commanded you.” (Matthew 28:19, 20) With divine backing, Jehovah’s Witnesses obediently go throughout the earth, teaching and making disciples, baptizing them.

Swords Into Plowshares

²² Now we come to the next verse, part of which is inscribed on the wall at the UN plaza. Isaiah writes: “He will certainly render judgment among the nations and set matters straight respecting many peoples. And they will have to beat their swords into plowshares and their spears into pruning shears. Nation will not lift up sword against nation, neither will they learn war anymore.”—Isaiah 2:4.

²³ To achieve this would be no small accomplishment. Federico Mayor, director-general of the United Nations Educational, Scientific, and Cultural Organization, once said: “All the obscenities of war, brought home to us nowadays by audio-visual equipment, do not seem able to halt the advance of the huge war machine set up and maintained over many centuries. Present generations have the almost impossible, Biblical task of ‘beating their swords into ploughshares’ and making the transition from an instinct for war—developed since time immemorial—to a feeling for peace. To achieve this would be the best and most noble act that the ‘global village’ could accomplish, and the best legacy to our descendants.”

²⁴ The nations as a whole will never achieve this lofty goal. It is simply beyond their reach. Isaiah’s words are fulfilled by individuals from many nations, who are united in pure worship. Jehovah has “set matters straight” among them. He has taught his people to live at peace with one another. Truly, in a divided and strife-ridden world, they have figuratively beaten their “swords into plowshares and their spears into pruning shears.” How?

²⁵ For one thing, they do not take sides in the wars of the nations. Shortly before Jesus’ death, armed men came to arrest him. When Peter lashed out with a sword to defend his Master, Jesus said to him: “Return your sword to its place, for all those who take the sword will perish by the sword.” (Matthew 26:52) Since then, Jesus’ footstep followers have beaten their swords into plowshares and have refrained from taking up weapons to kill their fellow man and from supporting war efforts in other ways. They “pursue peace with all people.”—Hebrews 12:14.

Pursuing the Ways of Peace

²⁶ The peace of God’s people goes far beyond a refusal to engage in warfare. Though they are found in more than 230 lands and represent countless languages and cultures, they enjoy peace with one another. In them is found a modern fulfillment of the words of Jesus, who said to his disciples in the first century: “By this all will know that you are my disciples, if you have love among yourselves.” (John 13:35) Christians today are “peacemakers.” (Matthew 5:9, footnote) They “seek peace and pursue it.” (1 Peter 3:11) Sustaining them is Jehovah, “the God who gives peace.”—Romans 15:33.

²⁷ There are dramatic examples of those who have learned to be peacemakers. A young man writes of his early life: “Hard experience taught me how to defend myself. It made me tough and angry about life. I would always end up in fights. Each day, I would fight a different kid in the neighborhood, sometimes with fists, sometimes with rocks or bottles. I grew up being very violent.” Eventually, however, he responded to the invitation to go to “the mountain of the house of Jehovah.” He learned God’s ways and became a peaceable servant of God.

²⁸ Most of Jehovah’s servants do not come from such a violent background. Still, even in relatively small things—acts of kindness, forgiveness, and empathy—they strive to promote peace with others. Although imperfect, they endeavor to apply the Bible’s counsel to “continue putting up with one another and forgiving one another freely if anyone has a cause for complaint against another.”—Colossians 3:13.

A Future of Peace

²⁹ Jehovah has done a marvelous thing in this “the final part of the days.” He has gathered from all nations people who want to serve him. He has taught them to walk in his ways, ways of peace. These are the ones who will survive the coming “great tribulation” and pass into a peaceful new world in which war will be abolished forever.—Revelation 7:14.

³⁰ Swords—weaponry—will be no more. The psalmist wrote of that time: “Come, you people, behold the activities of Jehovah, how he has set astonishing events on the earth. He is making wars to cease to the extremity of the earth. The bow he breaks apart and does cut the spear in pieces; the wagons he burns in the fire.” (Psalm 46:8, 9) In view of such a prospect, Isaiah’s following exhortation is as appropriate today as it was when he wrote it: “O men of the house of Jacob, come and let us walk in the light of Jehovah.” (Isaiah 2:5) Yes, let Jehovah’s light illuminate our path now, and we will walk in his way for all eternity.—Micah 4:5.

Rebellion in the ranks.

The new gods demystified.

A commentary by the grandfather of  I.D. Michael Denton.

The Watchtower Society's commentary on 1st and 2nd Kings

A reproduction of the Watchtower Society's article

 

KINGS, BOOKS OF

 

Books of the Holy Scriptures relating the history of Israel from the last days of King David until the release of King Jehoiachin from prison in Babylon.

Originally the two books of Kings comprised one roll called Kings (Heb., Mela·khim′), and in the Hebrew Bible today they are still counted as one book, the fourth in the section known as the Former Prophets. In the Greek Septuagint the Books of the Kings were called Third and Fourth Kingdoms, the Books of Samuel having been designated First and Second Kingdoms. In the Latin Vulgate these books were together known as the four books of Kings because Jerome preferred the name Regum (Kings), in harmony with the Hebrew title, to the literal translation of the Septuagint title Regnorum (Kingdoms). Division into two books in the Septuagint became expedient because the Greek translation with vowels required almost twice as much space as did Hebrew, in which no vowels were used until the second half of the first millennium of the Common Era. The division between Second Samuel and First Kings has not always been at the same place in the Greek versions. Lucian, for one, in his recension of the Septuagint, made the division so that First Kings commenced with what is 1 Kings 2:12 in our present-day Bibles.

Writing of the Books. Although the name of the writer of the books of Kings is not given in the two accounts, Scriptural indications and Jewish tradition point to Jeremiah. Many Hebrew words and expressions found in these two books appear elsewhere in the Bible only in Jeremiah’s prophecy. The books of Kings and the book of Jeremiah complement each other; events, as a rule, are briefly covered in one if they are fully described in the other. Absence of any mention of Jeremiah in the books of Kings, although he was a very prominent prophet, could be expected if Jeremiah was the writer, because his activities were detailed in the book bearing his name. The books of Kings tell of conditions in Jerusalem after the exile had begun, indicating that the writer had not been taken to Babylon, even as Jeremiah was not.—Jer 40:5, 6.

Some scholars see in the books of Kings what they consider to be evidence of the work of more than one writer or compiler. However, except for variation because of the sources used, it must be observed that the language, style, vocabulary, and grammar are uniform throughout.

First Kings covers a period of about 129 years, commencing with the final days of King David, about 1040 B.C.E., and running through to the death of Judean King Jehoshaphat in about 911 B.C.E. (1Ki 22:50) Second Kings begins with Ahaziah’s reign (c. 920 B.C.E.) and carries through to the end of the 37th year of Jehoiachin’s exile, 580 B.C.E., a period of about 340 years. (2Ki 1:1, 2; 25:27-30) Hence the combined accounts of the books of Kings cover about four and a half centuries of Hebrew history. As the events recorded therein include those up to 580 B.C.E., these books could not have been completed before this date, and because there is no mention of the termination of the Babylonian exile, they, as one roll, were undoubtedly finished before that time.

The place of writing for both books appears to have been, for the most part, Judah, because most of the source material would be available there. However, Second Kings was logically completed in Egypt, where Jeremiah was taken after the assassination of Gedaliah at Mizpah.—Jer 41:1-3; 43:5-8.

The books of Kings have always had a place in the Jewish canon and are accepted as canonical. There is good reason for this, because these books carry forward the development of the foremost Bible theme, the vindication of Jehovah’s sovereignty and the ultimate fulfillment of his purpose for the earth, by means of his Kingdom under Christ, the promised Seed. Moreover, three leading prophets, Elijah, Elisha, and Isaiah, are given prominence, and their prophecies are shown to have had unerring fulfillments. Events recorded in the books of Kings are referred to and elucidated elsewhere in the Scriptures. Jesus refers to what is written in these books three times—regarding Solomon (Mt 6:29), the queen of the south (Mt 12:42; compare 1Ki 10:1-9), and the widow of Zarephath and Naaman (Lu 4:25-27; compare 1Ki 17:8-10; 2Ki 5:8-14). Paul mentions the account concerning Elijah and the 7,000 men who did not bend the knee to Baal. (Ro 11:2-4; compare 1Ki 19:14, 18.) James speaks of Elijah’s prayers for drought and rain. (Jas 5:17, 18; compare 1Ki 17:1; 18:45.) These references to the actions of individuals described in the books of Kings vouch for the canonicity of these writings.

The books of Kings were largely compiled from written sources, and the writer shows clearly that he referred to these outside sources for some of his information. He refers to “the book of the affairs of Solomon” (1Ki 11:41), “the book of the affairs of the days of the kings of Judah” (1Ki 15:7, 23), and “the book of the affairs of the days of the kings of Israel” (1Ki 14:19; 16:14).

One of the oldest extant Hebrew manuscripts containing the books of Kings in full is dated 1008 C.E. The Vatican No. 1209 and the Alexandrine Manuscript contain the books of Kings (in Greek), but the Sinaitic Manuscript does not. Fragments of the books of Kings evidently dating from the B.C.E. period have been found in the Qumran caves.

The framework of these books shows that the writer or compiler gave pertinent facts about each king for the purpose of chronology and to reveal God’s estimate, favorable or unfavorable, of each king. The relationship of their reigns to the worship of Jehovah stands out as the most important factor. After considering the reign of Solomon, there is, with some exceptions, a general set pattern for describing each reign, as two parallel lines of history are interwoven. For the kings of Judah there is usually given first an introductory synchronism with the contemporaneous king of Israel, then the age of the king, the length of his reign, the place of rule, and the name and home of his mother, the latter being an item of interest and importance because at least some of the kings of Judah were polygamous. In concluding the account for each king, the source of the information, the burial of the king, and the name of his successor are given. Some of the same details are provided for each king of Israel, but the king’s age at the time of his accession and the name and home of his mother are not given. Information supplied in First and Second Kings has been very useful in the study of Bible chronology.—See CHRONOLOGY.

The books of Kings are more than just annals or a recital of events as in a chronicle. They report the facts of history with an explanation of their significance. Eliminated from the account, it seems, is anything that does not have direct bearing on the developing purpose of God and that does not illustrate the principles by which Jehovah deals with his people. The faults of Solomon and the other kings of Judah and Israel are not disguised but are related with the utmost candor.

Archaeological Evidence. The discovery of numerous artifacts has furnished certain confirmation that the books of Kings are historically and geographically accurate. Archaeology, as well as living proof today, confirms the existence of the cedar forests of Lebanon, from which Solomon obtained timbers for his building projects in Jerusalem. (1Ki 5:6; 7:2) Evidence of industrial activity has been found in the basin of the Jordan, where Succoth and Zarethan once stood.—1Ki 7:45, 46.

Shishak’s invasion of Judah in Rehoboam’s time (1Ki 14:25, 26) is confirmed by the Pharaoh’s own record on the walls of the temple of Karnak in Egypt. A black limestone obelisk of Assyrian King Shalmaneser III found at Nimrud in 1846 depicts perhaps an emissary of Jehu bowing before Shalmaneser, an incident that, though not mentioned in the books of Kings, adds testimony to the historicity of Israel’s King Jehu. The extensive building works of Ahab, including “the house of ivory that he built” (1Ki 22:39), are well attested by the ruins found at Samaria.

The Moabite Stone relates some of the events involved in King Mesha’s revolt against Israel, giving the Moabite monarch’s version of what took place. (2Ki 3:4, 5) This alphabetic inscription also contains the Tetragrammaton.

The name Pekah is found in an annalistic text credited to Tiglath-pileser III. (2Ki 15:27) The campaign of Tiglath-pileser III against Israel is mentioned in his royal annals and in an Assyrian building inscription. (2Ki 15:29) The name Hoshea has also been deciphered from inscriptions of Tiglath-pileser’s campaign.—2Ki 15:30; Ancient Near Eastern Texts, edited by J. Pritchard, 1974, pp. 282-284.

While some of Assyrian King Sennacherib’s engagements are mentioned in his annals, the angelic destruction of his army of 185,000 when it threatened Jerusalem is not mentioned (2Ki 19:35), and we would not expect to find in his boastful records an account of this overwhelming setback. Notable archaeological confirmation of the last statement in the books of Kings has been found in cuneiform tablets excavated at Babylon. These indicate that Jaʼukinu (Jehoiachin) was imprisoned in Babylon and mention that he was provided with rations from the royal treasury.—2Ki 25:30; Ancient Near Eastern Texts, p. 308.

Fulfillments of Prophecy. The books of Kings contain various prophecies and point to striking fulfillments. For example, 1 Kings 2:27 shows the fulfillment of Jehovah’s word against the house of Eli. (1Sa 2:31-36; 3:11-14) Prophecies regarding Ahab and his house were fulfilled. (Compare 1Ki 21:19-21 with 1Ki 22:38 and 2Ki 10:17.) What was foretold concerning Jezebel and her remains came true. (Compare 1Ki 21:23 with 2Ki 9:30-36.) And the facts of history confirm the veracity of the prophesied destruction of Jerusalem.—2Ki 21:13.

Among the many points highlighted in the books of Kings is the importance of adherence to Jehovah’s requirements and the dire consequences of ignoring his just laws. The two books of Kings forcefully verify the predicted consequences of both obedience and disobedience to Jehovah God.

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HIGHLIGHTS OF FIRST KINGS

A concise summary of the history of both the kingdom of Judah and the kingdom of Israel from the last days of David until the death of Jehoshaphat

Originally the first book of Kings was part of one scroll with Second Kings

Solomon is known for outstanding wisdom at the start of his rule, but he ends up in apostasy

Nathan, by decisive action, blocks Adonijah’s attempt to be king in Israel; Solomon is enthroned (1:5–2:12)

Asked by Jehovah what he desires, Solomon requests wisdom; he is additionally granted riches and glory (3:5-15)

Divinely given wisdom is evident in Solomon’s handling of the case of two prostitutes, each claiming to be the mother of the same baby boy (3:16-28)

King Solomon and Israel under his rule prosper; the king’s unparalleled wisdom is world famous (4:1-34; 10:14-29)

Solomon builds Jehovah’s temple and later a palace complex; then all the older men of Israel gather for the inauguration (5:1–8:66)

Jehovah sanctifies the temple, assures Solomon of permanence of the royal line, but warns against unfaithfulness (9:1-9)

The queen of Sheba comes to see Solomon’s wisdom and prosperity for herself (10:1-13)

In old age, Solomon is influenced by his many foreign wives and goes after foreign gods (11:1-8)

The nation is split in two; calf worship is instituted to prevent those in the northern kingdom from going up to Jerusalem

Because of Solomon’s apostasy, Jehovah foretells division of the nation (11:11-13)

After Solomon’s death, his son Rehoboam threatens to impose a heavier yoke on the people; ten tribes revolt and make Jeroboam king (12:1-20)

Jeroboam establishes worship of golden calves in the northern kingdom to prevent his subjects from going to Jerusalem for worship and possibly wanting to reunite the kingdom (12:26-33)

The southern kingdom, Judah, has both good kings and bad ones

Rehoboam and Abijam after him allow detestable false worship (14:21-24; 15:1-3)

Abijam’s son Asa and his son Jehoshaphat actively promote true worship (15:9-15; 22:41-43)

The northern kingdom, Israel, is marred by power struggles, assassinations, and idolatry

Jeroboam’s son Nadab becomes king; Baasha assassinates him and seizes the throne (15:25-30)

Baasha’s son Elah succeeds to the throne and is assassinated by Zimri; Zimri commits suicide when facing defeat by Omri (16:6-20)

Omri’s victory leads to civil war; Omri finally triumphs, becomes king, and later builds Samaria; his sins are even worse than those of earlier kings (16:21-28)

Ahab becomes king and marries the daughter of Ethbaal, king of the Sidonians; he introduces Baal worship into Israel (16:29-33)

Wars between Judah and Israel end with an alliance

Wars take place between Jeroboam and both Rehoboam and Abijam; Baasha fights against Asa (15:6, 7, 16-22)

Jehoshaphat makes an alliance with Ahab (22:1-4, 44)

Jehoshaphat and Ahab battle together against Ramoth-gilead; Ahab is killed (22:29-40)

Prophetic activity in Israel and Judah

Ahijah foretells ripping of ten tribes away from David’s house; later he proclaims Jehovah’s judgment against Jeroboam (11:29-39; 14:7-16)

Shemaiah conveys Jehovah’s word that Rehoboam and his subjects should not fight against the rebellious ten tribes (12:22-24)

A man of God announces Jehovah’s judgment against the altar for calf worship at Bethel (13:1-3)

Jehu the son of Hanani pronounces Jehovah’s judgment against Baasha (16:1-4)

Elijah foretells a prolonged drought in Israel; during the drought, he miraculously extends the food supply of a widow and resurrects her son (17:1-24)

Elijah proposes a test on Mount Carmel to determine who is the true God; when Jehovah is proved true, the Baal prophets are killed; Elijah flees for his life from Ahab’s wife Jezebel, but Jehovah sends Elijah to anoint Hazael, Jehu, and Elisha (18:17–19:21)

Micaiah foretells Ahab’s defeat in battle (22:13-28)

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HIGHLIGHTS OF SECOND KINGS

Continuation of the history of Judah and of Israel begun in First Kings; it reaches to the destruction of Samaria and then of Jerusalem, due to unfaithfulness

The writing of it was likely completed in Egypt about 27 years after Jerusalem’s destruction by Babylon

After Elijah, Elisha serves as Jehovah’s prophet

Elijah predicts Ahaziah’s death; he also calls down fire upon two disrespectful military chiefs and their companies of 50 sent to get the prophet (1:2-17)

Elijah is taken away in a windstorm; Elisha receives his official garment (2:1-13)

Elisha divides the Jordan and heals water in Jericho; his inspired advice saves the allied armies of Israel, Judah, and Edom from perishing for lack of water and results in defeat of Moabites; he increases a widow’s oil supply, resurrects a Shunammite woman’s son, renders poisonous stew harmless, multiplies a gift of bread and grain, heals Naaman of leprosy, announces that Naaman’s leprosy would come upon greedy Gehazi and his offspring, and causes a borrowed axhead to float (2:14–6:7)

Elisha warns the king of Israel in advance of surprise attacks by the Syrians; a Syrian force comes to seize him but is stricken with temporary mental blindness; the Syrians besiege Samaria, and Elisha is blamed for the resulting famine; he foretells the end of the famine (6:8–7:2)

The commission given to Elijah is completed when Elisha tells Hazael that he will become king of Syria and sends a messenger to anoint Jehu as king over Israel (8:7-13; 9:1-13)

Jehu acts against Ahab’s house, eradicating Baal worship from Israel (9:14–10:28)

Elisha, on his deathbed, is visited by Jehu’s grandson King Jehoash; he foretells three victories over Syria (13:14-19)

Israel’s disrespect for Jehovah leads to exile in Assyria

The calf worship started by Jeroboam continues during the reigns of Jehu and his offspring—Jehoahaz, Jehoash, Jeroboam II, and Zechariah (10:29, 31; 13:6, 10, 11; 14:23, 24; 15:8, 9)

During Israel’s final days, King Zechariah is assassinated by Shallum, Shallum by Menahem, Menahem’s son Pekahiah by Pekah, and Pekah by Hoshea (15:8-30)

During Pekah’s reign, Tiglath-pileser III, king of Assyria, exiles many Israelites; in the ninth year of Hoshea, Samaria is destroyed and Israel is taken into exile because of disrespecting Jehovah; Israel’s territory is populated by other peoples (15:29; 17:1-41)

Religious reforms in Judah bring no lasting change; Babylon destroys Jerusalem and takes God’s people into exile

Jehoram of Judah marries Athaliah, daughter of Ahab and Jezebel; Jehoram apostatizes, as does his son Ahaziah after him (8:16-27)

When Ahaziah dies, Athaliah tries to kill off the seed of David so that she herself can rule; Jehoash, son of Ahaziah, is rescued by his aunt and eventually made king; Athaliah is killed (11:1-16)

As long as High Priest Jehoiada lives and advises him, Jehoash restores true worship, but ‘sacrificing on the high places’ persists during his reign and that of his successors—Amaziah, Azariah (Uzziah), and Jotham (12:1-16; 14:1-4; 15:1-4, 32-35)

Jotham’s son Ahaz practices idolatry; Ahaz’ son Hezekiah makes good reforms, but these are undone by the subsequent bad reigns of Manasseh and Amon (16:1-4; 18:1-6; 21:1-22)

Amon’s son Josiah undertakes firm measures to rid the land of idolatry; he is killed in a battle with Pharaoh Nechoh (22:1–23:30)

Judah’s last four kings are unfaithful: Josiah’s son Jehoahaz dies in captivity in Egypt; Jehoahaz’ brother Jehoiakim reigns after him; Jehoiakim’s son and successor Jehoiachin is carried into Babylonian exile; Jehoiakim’s brother Zedekiah reigns until Jerusalem is conquered by the Babylonians and most survivors of the conquest are taken into exile (23:31–25:21)