Thursday, 30 January 2014
The Watchtower Society's commentary on 1st and 2nd Kings
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.
[Box on page 171]
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)
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 nation is split in two; calf worship is instituted to prevent those in the northern kingdom from going up to Jerusalem
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
The northern kingdom, Israel, is marred by power struggles, assassinations, and idolatry
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
Prophetic activity in Israel and Judah
Shemaiah conveys Jehovah’s word that Rehoboam and his subjects should not fight against the rebellious ten tribes (12:22-24)
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)
[Box on page 172]
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)
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)
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
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)
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)
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)
Sunday, 26 January 2014
The book of James NWT(2013 Edition)
Greetings!
5 So if any one of you is lacking in wisdom, let him keep asking God,+ for he gives generously to all and without reproaching,*+ and it will be given him.+6 But let him keep asking in faith,+ not doubting at all,+ for the one who doubts is like a wave of the sea driven by the wind and blown about. 7 In fact, that man should not expect to receive anything from Jehovah;* 8 he is an indecisive man,+unsteady in all his ways.
9 But let the lowly brother rejoice* over his exaltation,+ 10 and the rich one over his humiliation,+ because like a flower of the field he will pass away. 11 For just as the sun rises with its scorching heat and withers the plant, and its flower falls off and its outward beauty perishes, so too the rich man will fade away in the midst of his pursuits.+
12 Happy is the man who keeps on enduring trial,+ because on becoming approved he will receive the crown of life,+ which Jehovah* promised to those who continue loving Him.+ 13 When under trial, let no one say: “I am being tried by God.” For with evil things God cannot be tried, nor does he himself try anyone.14 But each one is tried by being drawn out and enticed* by his own desire.+15 Then the desire, when it has become fertile,* gives birth to sin; in turn sin, when it has been carried out, brings forth death.+
16 Do not be misled, my beloved brothers. 17 Every good gift and every perfect present is from above,+ coming down from the Father of the celestial lights,+ who does not vary or change like the shifting shadows.*+ 18 It was his will to bring us forth by the word of truth,+ so that we would become a kind of firstfruits of his creatures.+
19 Know this, my beloved brothers: Everyone must be quick to listen, slow to speak,+ slow to anger,+ 20 for man’s anger does not bring about God’s righteousness.+ 21 Therefore, put away all filthiness and every trace of badness,*+ and accept with mildness the implanting of the word that is able to save you.*
22 However, become doers of the word+ and not hearers only, deceiving yourselves with false reasoning. 23 For if anyone is a hearer of the word and not a doer,+ this one is like a man looking at his own face* in a mirror. 24 For he looks at himself, and he goes away and immediately forgets what sort of person he is. 25 But the one who peers into the perfect law+ that belongs to freedom and continues in it has become, not a forgetful hearer, but a doer of the work; and he will be happy in what he does.+
26 If any man thinks he is a worshipper of God* but does not keep a tight rein on* his tongue,+ he is deceiving his own heart, and his worship is futile. 27 The form of worship* that is clean and undefiled from the standpoint of our God and Father is this: to look after orphans+ and widows+ in their tribulation,+ and to keep oneself without spot from the world.+
2 My brothers, you are not holding to the faith of our glorious Lord Jesus Christ while showing favoritism, are you?+ 2 For if a man with gold rings on his fingers and in splendid clothing comes into your meeting, but a poor man in filthy clothing also enters, 3 do you look with favor on the one wearing the splendid clothing and say, “You take this seat here in a fine place,” and do you say to the poor one, “You keep standing” or, “Take that seat there under my footstool”?+4 If so, do you not have class distinctions among yourselves,+ and have you not become judges rendering wicked decisions?+
5 Listen, my beloved brothers. Did not God choose those who are poor from the world’s standpoint to be rich in faith+ and heirs of the Kingdom, which he promised to those who love him?+ 6 But you have dishonored the poor. Is it not the rich who oppress you+ and drag you before law courts? 7 Do they not blaspheme the fine name by which you were called? 8 If, now, you carry out the royal* law according to the scripture, “You must love your neighbor as yourself,”+ you are doing quite well. 9 But if you continue showing favoritism,+you are committing sin, and you are convicted* by the law as transgressors.+
10 For if anyone obeys all the Law but makes a false step in one point, he has become an offender against all of it.+ 11 For the one who said, “You must not commit adultery,”+ also said, “You must not murder.”+ If, now, you do not commit adultery but you do murder, you have become a transgressor of law.12 Keep on speaking and behaving in such a way as those do who are going to be judged by the law of a free people.*+ 13 For the one who does not practice mercy will have his judgment without mercy.+ Mercy triumphs over judgment.
14 Of what benefit is it, my brothers, if someone says he has faith but he does not have works?+ That faith cannot save him, can it?+ 15 If a brother or a sister is lacking clothing* and enough food for the day, 16 yet one of you says to them, “Go in peace; keep warm and well fed,” but you do not give them what they need for their body, of what benefit is it?+ 17 So, too, faith by itself, without works, is dead.+
18 Nevertheless, someone will say: “You have faith, and I have works. Show me your faith without the works, and I will show you my faith by my works.” 19 You believe that there is one God, do you? You are doing quite well. And yet the demons believe and shudder.+ 20 But do you care to know, O empty man, that faith without works is useless? 21 Was not Abraham our father declared righteous by works after he offered up Isaac his son on the altar?+ 22 You see that his faith was active along with his works and his faith was perfected by his works,+ 23 and the scripture was fulfilled that says: “Abraham put faith in Jehovah,* and it was counted to him as righteousness,”+ and he came to be called Jehovah’s* friend.+
24 You see that a man is to be declared righteous by works and not by faith alone. 25 In the same manner, was not Ra′hab the prostitute also declared righteous by works after she received the messengers hospitably and sent them out by another way?+ 26 Indeed, just as the body without spirit* is dead,+ so also faith without works is dead.+
3 Not many of you should become teachers, my brothers, knowing that we will receive heavier* judgment.+ 2 For we all stumble* many times.+ If anyone does not stumble in word, he is a perfect man, able to bridle also his whole body. 3 If we put bridles in the mouths of horses to make them obey us, we guide also their whole body. 4 Look also at ships: Although they are so big and are driven by strong winds, they are steered by a very small rudder wherever the man at the helm is inclined to go.
5 So, too, the tongue is a small part of the body, and yet it makes great brags. See how small a fire it takes to set a great forest ablaze! 6 The tongue is also a fire.+ The tongue represents a world of unrighteousness among our body members, for it defiles all the body+ and sets the whole course of life* on fire, and it is set on fire by Ge·hen′na.* 7 For every kind of wild animal and bird and reptile* and sea creature is to be tamed and has been tamed by humans. 8 But no human can tame the tongue. It is unruly and injurious, full of deadly poison.+9 With it we praise Jehovah,* the Father, and yet with it we curse men who have come into existence “in the likeness of God.”+ 10 Out of the same mouth come blessing and cursing.
13 Who is wise and understanding among you? Let him by his fine conduct demonstrate works performed with a mildness that comes from wisdom. 14 But if you have bitter jealousy+ and contentiousness*+ in your hearts, do not be bragging+ and lying against the truth. 15 This is not the wisdom that comes down from above; it is earthly,+ animalistic, demonic. 16 For wherever there are jealousy and contentiousness,* there will also be disorder and every vile thing.+
17 But the wisdom from above is first of all pure,+ then peaceable,+reasonable,+ ready to obey, full of mercy and good fruits,+ impartial,+ not hypocritical.+ 18 Moreover, the fruit of righteousness is sown in peaceful conditions+ for* those who are making peace.+
4 What is the source of the wars and fights among you? Do they not originate from your fleshly desires that carry on a conflict within you?*+ 2 You desire, and yet you do not have. You go on murdering and coveting, and yet you are not able to obtain. You go on fighting and waging war.+ You do not have because of your not asking. 3 When you do ask, you do not receive because you are asking for a wrong purpose, so that you may spend it on your fleshly desires.
4 Adulteresses,* do you not know that friendship with the world is enmity with God? Whoever, therefore, wants to be a friend of the world is making himself an enemy of God.+ 5 Or do you think that for no reason the scripture says: “The spirit that has taken up residence within us keeps enviously longing”?+6 However, the undeserved kindness that He gives is greater. So it says: “God opposes the haughty ones,+ but he gives undeserved kindness to the humble ones.”+
7 Therefore, subject yourselves to God;+ but oppose the Devil,+ and he will flee from you.+ 8 Draw close to God, and he will draw close to you.+ Cleanse your hands, you sinners,+ and purify your hearts,+ you indecisive ones. 9 Give way to misery and mourn and weep.+ Let your laughter be turned into mourning, and your joy into despair. 10 Humble yourselves in the eyes of Jehovah,*+ and he will exalt you.+
11 Stop speaking against one another, brothers.+ Whoever speaks against a brother or judges his brother speaks against law and judges law. Now if you judge law, you are not a doer of law but a judge. 12 There is only one who is Lawgiver and Judge,+ the one who is able to save and to destroy.+ But you, who are you to be judging your neighbor?+
13 Come, now, you who say: “Today or tomorrow we will travel to this city and will spend a year there, and we will do business and make some profit,”+14 whereas you do not know what your life will be like tomorrow.+ For you are a mist that appears for a little while and then disappears.+ 15 Instead, you should say: “If Jehovah* wills,+ we will live and do this or that.” 16 But now you take pride in your arrogant boasting. All such boasting is wicked. 17 Therefore, if someone knows how to do what is right and yet does not do it, it is a sin for him.+
5 Come, now, you rich men, weep and wail over the miseries that are coming upon you.+ 2 Your riches have rotted, and your clothing has become moth-eaten.+ 3 Your gold and silver have rusted away, and their rust will be a witness against you and will consume your flesh. What you have stored up will be like a fire in the last days.+ 4 Look! The wages you have withheld from the workers who harvested your fields keep crying out, and the cries for help of the reapers have reached the ears of Jehovah* of armies.+ 5 You have lived in luxury and for self-gratification on the earth. You have fattened your hearts on the day of slaughter.+ 6 You have condemned; you have murdered the righteous one. Is he not opposing you?
7 Be patient then, brothers, until the presence of the Lord.+ Look! The farmer keeps waiting for the precious fruit of the earth, exercising patience over it until the early rain and the late rain arrive.+ 8 You too exercise patience;+ make your hearts firm, because the presence of the Lord has drawn close.+
9 Do not grumble* against one another, brothers, so that you do not get judged.+ Look! The Judge is standing before the doors. 10 Brothers, take as a pattern of the suffering of evil+ and the exercising of patience+ the prophets who spoke in the name of Jehovah.*+ 11 Look! We consider happy* those who have endured.+ You have heard of the endurance of Job+ and have seen the outcome Jehovah* gave,+ that Jehovah* is very tender in affection* and merciful.+
13 Is there anyone suffering hardship among you? Let him carry on prayer.+ Is there anyone in good spirits? Let him sing psalms.+ 14 Is there anyone sick among you? Let him call the elders+ of the congregation to him, and let them pray over him, applying oil to him+ in the name of Jehovah.* 15 And the prayer of faith will make the sick one* well, and Jehovah* will raise him up. Also, if he has committed sins, he will be forgiven.
16 Therefore, openly confess your sins+ to one another and pray for one another, so that you may be healed. A righteous man’s supplication has a powerful effect.*+ 17 E·li′jah was a man with feelings like ours, and yet when he prayed earnestly for it not to rain, it did not rain on the land for three years and six months.+ 18 Then he prayed again, and the heaven gave rain and the land produced fruit.+
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