A Biblical Theology of 1 and 2 Kings
1. Introduction to Kings in Biblical Theology
The books of 1 and 2 Kings recount Israel’s story from the final days of David’s reign to the fall of Jerusalem and the exile in Babylon. Solomon ascends to the throne in glory, but the narrative ends with Judah’s kings in shame and captivity. Along the way we see the rise and fall of dynasties, the ministry of prophets like Elijah and Elisha, the corruption of worship, and the stubborn grace of God.
The biblical theology of 1 and 2 Kings is more than political history. It is a theological reflection on who God is, what true worship means, how sin and judgment unfold, and how divine promises endure. At the heart of Kings is the God of Israel—the one true Creator, distinct from all idols, sovereign over nations, and faithful to His covenant. Yet the book closes in unresolved tension, hinting at a future hope in a greater Son of David who will reign forever.
2. The God of Israel: Sovereign and Incomparable
The first major theme in the biblical theology of 1 and 2 Kings is the uniqueness of Israel’s God. Unlike idols of wood and stone (1 Kgs. 16:13; 18:22–40), the Lord is the living Creator of heaven and earth (1 Kgs. 8:23; 2 Kgs. 19:15). He is not bound to temples or objects, for “heaven and the highest heaven cannot contain” Him (1 Kgs. 8:27).
This God shows His power in creation and history. He commands drought and rain (1 Kgs. 17–18), heals and gives life (2 Kgs. 4:32–37; 5:14), and determines the rise and fall of kingdoms (1 Kgs. 11:14, 23; 2 Kgs. 19:35–37). Prophets in Kings speak His word, which always comes to pass (1 Kgs. 13:1–3; 2 Kgs. 19:6–7).
The biblical theology of 1 and 2 Kings emphasizes that God alone rules nature, nations, and history. This sovereignty undergirds the hope that even in exile, the Lord remains faithful and in control.
3. True Worship and Its Counterfeits
Because the Lord is the only God, He demands exclusive worship. Kings highlights two aspects of worship: its content and its place.
Content of worship: Idolatry corrupts Israel again and again. From Solomon’s compromises (1 Kgs. 11:1–8) to Jeroboam’s golden calves (1 Kgs. 12:28–33), to Manasseh’s abominations (2 Kgs. 21:1–9), false worship leads to moral corruption and injustice (1 Kgs. 21:1–16).
Place of worship: God chose Jerusalem as His dwelling place (1 Kgs. 8:41–43). Yet “high places” remained a persistent temptation, dividing Israel’s devotion (1 Kgs. 15:14; 2 Kgs. 23:1–20).
Worship and obedience belong together. Solomon was praised for his wisdom, yet when his heart turned to idols, wisdom failed (1 Kgs. 11:9–11). Kings teaches that true worship is inseparable from ethical obedience and covenant loyalty.
The biblical theology of 1 and 2 Kings reminds us that false worship always leads to destruction, while true worship prepares the way for blessing. This anticipates the Gospel, where Jesus declares that true worshippers worship the Father “in spirit and truth” (John 4:23).
4. A Moral Universe: Sin, Judgment, and Mercy
The world of Kings is deeply moral. God judges sin, whether in kings (Solomon in 1 Kgs. 11; Jeroboam in 1 Kgs. 14), prophets (1 Kgs. 13:20–25), or ordinary people (2 Kgs. 5:27). Yet His justice is tempered with mercy.
Examples include:
God delaying judgment because of Ahab’s temporary humility (1 Kgs. 21:27–29).
His compassion in not wiping out Israel despite repeated rebellion (2 Kgs. 13:23).
His patience with Judah for the sake of David (2 Kgs. 8:19).
Still, judgment falls when sin reaches its fullness. Israel is exiled by Assyria (2 Kgs. 17:7–23), and later Judah by Babylon (2 Kgs. 24–25). The exile shows that God’s covenant curses (Deut. 28) are real. Yet His mercy ensures that the story does not end in despair.
The biblical theology of 1 and 2 Kings shows a God both just and merciful, setting the stage for the Gospel where justice and mercy meet perfectly at the cross.
5. The Divine Promises: Abraham and David
Another central theme in the biblical theology of 1 and 2 Kings is God’s promises. Two covenantal promises shape the narrative:
The patriarchal promise: God’s oath to Abraham, Isaac, and Jacob of land and descendants underlies His patience and mercy (1 Kgs. 8:22–53; 2 Kgs. 13:23). Even in exile, this promise points forward to restoration.
The Davidic promise: God swore that David’s throne would endure forever (2 Sam. 7:12–16). This promise explains why Judah’s kings survive when Israel’s dynasties crumble (1 Kgs. 11:36; 15:4; 2 Kgs. 8:19). Yet as kings accumulate sin, the promise seems strained (2 Kgs. 21:11–15).
The paradox is that the Davidic covenant is both unconditional (God’s faithfulness preserves the line) and conditional (disobedience brings judgment). The final image of Jehoiachin dining in Babylon (2 Kgs. 25:27–30) hints that the promise still lives. A “lamp for Jerusalem” remains, pointing to the hope of a future Davidic king.
6. A Messianic Hope in the Midst of Exile
The closing scene of Kings is striking. Jerusalem is destroyed, the temple gone, the people in exile. Yet Jehoiachin, the captive king, is given honor at the Babylonian table (2 Kgs. 25:27–30). This small detail signals hope. The Davidic line is not cut off. God’s promise remains.
Throughout Kings, the best rulers—Solomon in his early years, Hezekiah, and Josiah—provide glimpses of what a faithful king should be: wise, devoted to God, bringing peace and reform. Yet each of them fails or dies, leaving the reader longing for a greater king.
The biblical theology of 1 and 2 Kings thus anticipates the Gospel: Jesus Christ, the Son of David, comes as the true and eternal King. He brings not only restoration from exile but also the kingdom of God itself. His reign fulfills the promises to Abraham and David, and His cross and resurrection secure the everlasting throne (Rom. 1:3–4; Rev. 5:5).
7. Kings as Typology and Gospel Preparation
Kings functions typologically, preparing for the New Testament. Naaman the Syrian leper, healed by Elisha (2 Kgs. 5), foreshadows Gentiles receiving salvation in Christ (Acts 8:26–39). The fall of Jerusalem points to the judgment of sin, while Jehoiachin’s preservation points to hope of resurrection life.
The biblical theology of 1 and 2 Kings shows that history itself is prophetic. The failures of Israel’s kings and people create anticipation for the One who is greater than Solomon (Matt. 12:42), greater than the temple (Matt. 12:6), and the true Son of David who reigns forever (Luke 1:32–33).
Conclusion
The biblical theology of 1 and 2 Kings reveals the Lord as the only God, sovereign over history, jealous for true worship, just in judgment, and faithful to His promises. Kings shows the blessings and failures of monarchy, the seriousness of sin, and the certainty of exile. Yet it also leaves the door open to grace, pointing beyond itself to the Gospel of Jesus Christ.
Christ fulfills what Solomon, Hezekiah, and Josiah could only foreshadow. He is the eternal Davidic King, whose reign brings forgiveness, restoration, and the hope of a new creation. The story of Kings ends in exile, but its theology points to the kingdom of God, already inaugurated in Christ and awaiting its fullness in the age to come.
