The Historical Books

Twelve books in the Protestant canon of the ot are commonly called the Historical Books: Joshua, Judges, Ruth, 1–2 Samuel, 1–2 Kings, 1–2 Chronicles, Ezra—Nehemiah, and Esther. This term does not imply that the other books in the Bible (or portions thereof) should not also be considered historical, but describes these 12 books in their largely narrative character as they tell the story of God’s dealings with His people over many centuries. They cover Israel’s entry into the land of Canaan as a nation (Joshua); the chaotic period of apostasy in the time of the judges (Judges and Ruth); the establishment of the Davidic monarchy (1–2 Samuel and 1 Chronicles); the history of Israel’s life under its kings (1–2 Kings and 2 Chronicles); and Israel’s exile in another land and what happened afterward (Esther and Ezra—Nehemiah).

These books were not written to tell history for history’s sake but to show how God works through history. Their immediate audience would have been any of God’s people in their respective eras, but the preservation of these books centuries beyond shows that their messages endure for all generations.

Authorship

All 12 of the Historical Books are anonymous. None makes any claim of authorship, and nowhere else in the Bible is there any such claim for these books. A good case can be made for the independent authorship of each, with 1–2 Samuel, 1–2 Kings, 1–2 Chronicles, and Ezra—Nehemiah each considered as one book.

Context and Background

The historical background to these books spans close to 1,000 years, beginning with Israel’s entry into the land of Canaan around 1400 bc–1200 bc (depending on an early or late dating of the exodus). This was a time of great turmoil in Canaan and elsewhere, and the chaos of the time of the judges should not be surprising against such a backdrop.

With the rise of David and the establishment of a monarchy in Israel around 1000 bc, life in the land stabilized. The large empires (Egypt, Assyria, Babylon) were relatively quiet at this time, which allowed Israel to be established as a regional power under David and Solomon.

However, Solomon’s sins prompted God to partition the land, resulting in a divided kingdom (ca. 930 bc). The kingdoms of Israel (in the north) and Judah (in the south) maintained an uneasy coexistence for about 200 years, until the fall of Israel to the Assyrians in 722 bc. Judah continued as an independent kingdom until the fall of Jerusalem to the Babylonians in 586 bc.

When the Persians under Cyrus conquered Babylon in 539 bc, the Jews were allowed to return to Jerusalem and rebuild the temple and the city’s walls. The final events of the Historical Books took place in 433 bc, when Nehemiah returned to Jerusalem from Babylon (Neh 13).

Basic Theological Themes

Joshua

The book of Joshua describes God giving the promised land of Canaan to His people Israel as an inheritance. The book looks back at the many promises God made to Abraham and his descendants. It also looks ahead as the first account of Israel living in the promised land.

Judges

Judges exposes a deepening apostasy throughout Israel that spirals into spiritual, societal, and political chaos. The book looks ahead to the establishment of a legitimate, God-honoring monarchy, rooted in the ideal king of Deuteronomy 17.

Ruth

This book shows God’s providence in the life of one family in David’s line. The genealogy at the end of the account connects David with the promises that God gave to Judah centuries earlier, and points the way to the establishment of a legitimate monarchy under David.

1–2 Samuel

This book tells the story of Israel’s transition from chaotic life under the judges, where “everyone did right in their own eyes,” to life under God’s chosen king, David. David was “a man after God’s own heart,” to whom God promised an everlasting throne and lineage (2 Sam 7:16).

1–2 Kings

Kings begins with the story of the slow unraveling of the monarchy in David’s last days and especially under his son Solomon. Israel divides into two kingdoms, Israel and Judah, until the fall of Israel in 722 bc and the fall of Judah in 586 bc. The tragic ends to these kingdoms are rooted in the continuing unfaithfulness of their kings and people. Yet a few godly kings lead their people back to the Lord, and God’s promises to David endure even under perilous circumstances.

1–2 Chronicles

This book parallels 1–2 Samuel and 1–2 Kings, while focusing particularly on David and his descendants, the kings of Judah, ignoring the history of the northern kingdom of Israel. They emphasize godliness, proper worship in the temple, the reward of the righteous, and the punishment of the unrighteous. It ends on the uplifting note that Cyrus had released the Jews from captivity.

Ezra—Nehemiah

The story of postexilic Judah is told in these closely related books, beginning with the first return of an Israelite remnant from exile in 538 bc. The account narrates the rebuilding of the temple, followed by the ministries of Ezra and Nehemiah about a century later. These two men were instrumental in renewing a discouraged people, encouraging loyalty to God’s covenant, rebuilding the walls of Jerusalem, and undertaking other reforms.

Esther

In this book God’s unseen hand is seen at work in the lives of Jews in exile, showing His favor through the leadership of Esther and Mordecai. The book does not mention God by name, however, suggesting that His people sometimes need to discern His presence through indirect hints and glimpses.

Relationship to the Larger Biblical Narrative and Themes

Throughout the Historical Books, three major ot covenants—the Abrahamic, the Mosaic, and the Davidic—point ahead to the new covenant. The Historical Books build on the first two covenants and introduce readers to the third.

The Abrahamic Covenant

God promised Abraham that he and his descendants would be a blessing to all peoples of the earth (Gen 12:1–3). This is demonstrated in the stories of Rahab, Ruth, Naaman, and others; all were foreigners who embraced Israel’s God and became Israelites—not by virtue of bloodlines, but by their faith (Josh 2:1–21; Ruth 1:6–18; 2 Kgs 5:1–15). Furthermore, the foundations for the Davidic covenant appear in the promises about kings coming from Abraham’s line (Gen 17:6, 16; 35:11; 49:10).

The Mosaic Covenant

The covenant that God made through Moses—the terms of which are laid out in the Law given at Mount Sinai—was to guide Israel in how to live under the umbrella of the Abrahamic covenant. Abraham himself lived in a way that could later be recognized as keeping the Law (Gen 26:5). The Mosaic law was the foundation for true, godly leadership, and Israel’s kings were to be rooted in it (Josh 1:7–9; Deut 17:18–20).

The Davidic Covenant

In fulfillment of the promises to the patriarchs, God established a kingdom for His people under a godly king, David. The Davidic covenant was God’s promise to David that his descendants would rule in Israel forever (2 Sam 7:16). There was an important spiritual dimension of this kingdom as well (compare 1 Chr 13:8; 28:5; 29:23; 2 Chr 9:8). The kingdom of Israel was not only a geo-political entity, it was God’s kingdom—responsibility for which was vested in the line of David.

Specific themes found throughout the rest of the Bible—such as obedience, the consequences of sin, true worship, faithfulness, proper behavior, godly leadership, and prayer—also find expression in the Historical Books. These books present in narrative form the great truths of the Bible and richly reward careful study.

David M. Howard, Jr.

Further Reading

Joshua, Book of CLBD

Ruth, Book of CLBD

Samuel, First and Second Books of CLBD

Kings, First and Second Book of CLBD

Judges, Book of CLBD

Chronicles, First and Second Book of CLBD

Ezra, Book of CLBD

Nehemiah, Book of CLBD

Esther, Book of CLBD

How to Study the Bible

The Formation of the Old Testament

Biblical Theology