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Introduction
to 1 Chronicles
Summary of the Book of 1 Chronicles
This summary of
the book of 1 Chronicles provides information about the title, author(s), date
of writing, chronology, theme, theology, outline, a brief overview, and the
chapters of the Book of 1 Chronicles.
The Hebrew
title (dibre hayyamim) can be translated "the events (or annals) of the
days (or years)." The same phrase occurs in references to sources used by
the author or compiler of Kings (translated "annals" in, e.g., 1Ki 14:19,29;
15:7,23,31;
16:5,14,20,27;
22:45).
The Septuagint (the pre-Christian Greek translation of the OT) refers to the
book as "the things omitted," indicating that its translators
regarded it as a supplement to Samuel and Kings. Jerome (a.d. 347-420),
translator of the Latin Vulgate, suggested that a more appropriate title would
be "chronicle of the whole sacred history." Luther took over this
suggestion in his German version, and others have followed him. Chronicles was
first divided into two books by the Septuagint translators.
According to
ancient Jewish tradition, Ezra wrote Chronicles, Ezra and Nehemiah (see
Introduction to Ezra: Literary Form and Authorship), but this cannot be
established with certainty. A growing consensus dates Chronicles in the latter
half of the fifth century b.c., thus possibly within Ezra's lifetime. And it
must be acknowledged that the author, if not Ezra himself, at least shared many
basic concerns with that reforming priest -- though Chronicles is not so
narrowly "priestly" in its perspective as was long affirmed.
Some believe
the text contains evidence here and there of later expansions after the basic
work had been composed. While editorial revisions are not unlikely, all
specific proposals regarding them remain tentative.
In his
recounting of history long past, the Chronicler relied on many written sources.
About half his work was taken from Samuel and Kings; he also drew on the
Pentateuch, Judges, Ruth, Psalms, Isaiah, Jeremiah, Lamentations and Zechariah
(though he used texts of these books that varied somewhat from those that have
been preserved in the later standardized Hebrew texts). And there are frequent
references to still other sources: "the book of the kings of Israel"
(9:1; 2Ch 20:34;
cf. 2Ch 33:18),
"the book of the annals of King David" (27:24),
"the book of the kings of Judah and Israel" or ". . . of Israel
and Judah" (2Ch 16:11;
25:26; 27:7; 28:26; 32:32; 35:27; 36:8),
"the annotations on the book of the kings" (2Ch 24:27).
It is unclear whether these all refer to the same source or to different
sources, and what their relationship is to Samuel and Kings or to the royal
annals referred to in Kings. In addition, the author cites a number of
prophetic writings: those of "Samuel the seer" (29:29),
"Nathan the prophet" (29:29; 2Ch 9:29),
"Gad the seer" (29:29),
"Ahijah the Shilonite" (2Ch 9:29),
"Iddo the seer" (2Ch 9:29;
12:15; 13:22),
"Shemaiah the prophet" (2Ch 12:15),
"the prophet Isaiah" (2Ch 26:22),
"the seers" (2Ch 33:19).
All these he used, often with only minor changes, to tell his own story of the
past. He did not invent, but he did select, arrange and integrate his sources
to compose a narrative "sermon" for postexilic Israel as she
struggled to reorient herself as the people of God in a new situation.
Just as the
author of Kings had organized and interpreted the data of Israel's history to
address the needs of the exiled community, so the Chronicler wrote for the
restored community. The burning issue was the question of continuity with the
past: Is God still interested in us? Are his covenants still in force? Now that
we have no Davidic king and are subject to Persia, do God's promises to David
still have meaning for us? After the great judgment (the dethroning of the
house of David, the destruction of the nation, of Jerusalem and of the temple,
and the exile to Babylon), what is our relationship to Israel of old? Several
elements go into the Chronicler's answer:
Continuity with
the past is signified by the temple in Jerusalem, rebuilt by the Lord's
sovereign influence over a Persian imperial edict (2Ch 36:22-23).
For a generation that had no independent political status and no Davidic king
the author takes great pains to show that the temple of the Lord and its
service (including its book of prayer and praise, an early edition of the
Psalms) are supreme gifts of God given to Israel through the Davidic dynasty.
For that reason his account of the reigns of David and Solomon is largely
devoted to David's preparation for and Solomon's building of the temple and to
David's instructions for the temple service (with the counsel of Gad the seer
and Nathan the prophet, 2Ch 29:25,
and also of the Levites Asaph, Heman and Jeduthun, 2Ch 35:15).
See also the Chronicler's accounts of the reigns of Asa, Jehoshaphat, Joash,
Hezekiah and Josiah. The temple of the Lord in the ancient holy city and its
service (including the Psalms) were the chief legacy left to the restored
community by the house of David.
The value of
this legacy is highlighted by the author's emphasis on God's furtherance of his
gracious purposes toward Israel through his sovereign acts of election: (1) of
the tribe of Levi to serve before the ark of the covenant (15:2;
see 23:24-32),
(2) of David to be king over Israel (28:4; 2Ch 6:6),
(3) of Solomon his son to be king and to build the temple (28:5-6,10;29:1),
(4) of Jerusalem (2Ch 6:6,34,38;
12:13; 33:7)
and (5) of the temple (2Ch 7:12,16;
33:7)
to be the place where God's Name would be present among his people. These
divine acts give assurance to postexilic Israel that her rebuilt temple in
Jerusalem and its continuing service mark her as God's people whose election
has not been annulled.
In addition to
the temple, Israel has the law and the prophets as a major focus of her
covenant life under the leadership of the house of David. Neither the Davidic
kings nor the temple had in themselves assured Israel's security and blessing.
All had been conditional on Israel's and the king's faithfulness to the law (28:7; 2Ch 6:16;
7:17; 12:1; 33:8).
In the Chronicler's account, a primary feature of the reign of every faithful
Davidic king was his attempt to bring about compliance with the law: David (6:49; 15:13,15;
16:40; 22:11-13;
29:19),
Asa (2Ch 14:4;
15:12-14),
Jehoshaphat (2Ch 17:3-9;
19:8-10),
Joash (2Ch 24:6,9),
Hezekiah (2Ch 29:10,31;
30:15-16;
31:3-4,21),
Josiah (2Ch 34:19-21,
29-33; 35:6,12,26).
And to heed God's prophetic word was no less crucial. The faithful kings, such
as David, Asa, Jehoshaphat, Hezekiah and Josiah -- and even Rehoboam (2Ch 11:4;
12:6)
and Amaziah (2Ch 25:7-10)
-- honored it; the unfaithful kings disregarded it to their destruction
(Jehoram, 2Ch 21:12-19;
Joash, 2Ch 24:19-25;
Amaziah, 2Ch 25:15-16,20;
Manasseh, 2Ch 33:10-11;
see 36:15-16).
Chronicles, in fact, notes the ministries of more prophets than do Samuel and
Kings. Jehoshaphat's word to Israel expresses the Chronicler's view succinctly:
"Have faith in the Lord your God and you will be upheld; have faith in his
prophets and you will be successful" (2Ch 20:20).
In the Chronicler's account of Israel's years under the kings, her response to
the law and the prophets was more decisive for her destiny than the reigns of
kings.
Thus the law and the prophets, like the temple, are more crucial to Israel's
continuing relationship with the Lord than the presence or absence of a king,
the reigns of the Davidic kings themselves being testimony.
The Chronicler
further underscores the importance of obedience to the law and the prophets by
emphasizing the theme of immediate retribution. See the express statements of
David (28:9),
of the Lord (2Ch 7:14)
and of the prophets (2Ch 12:5;
15:2,7;
16:7,9;
19:2-3;
21:14-15;
24:20; 25:15-16;
28:9; 34:24-28).
In writing his accounts of individual reigns, he never tires of demonstrating
how sin always brings judgment in the form of disaster (usually either illness
or defeat in war), whereas repentance, obedience and trust yield peace, victory
and prosperity.
Clearly the
author of Chronicles wished to sustain Israel's hope for the promised Messiah,
son of David, in accordance with the Davidic covenant (2Sa 7) and the assurances
of the prophets, including those near to him (Haggai, Zechariah and Malachi).
He was careful to recall the Lord's pledge to David (1Ch 17)
and to follow this with many references back to it (see especially his account
of Solomon's reign and also 2Ch 13:5;
21:7; 23:3).
But perhaps even more indicative are his idealized depictions of David,
Solomon, Asa, Jehoshaphat, Hezekiah and Josiah. While not portrayed as
flawless, these Davidic kings are presented as prime examples of the Messianic
ideal, i.e., as royal servants of the Lord whose reigns promoted godliness and
covenant faithfulness in Israel. They were crowned with God's favor toward his
people in the concrete forms of victories, deliverances and prosperity. They
sat, moreover, on the "throne of the Lord" (29:23;
see 28:5; 2Ch 9:8)
and ruled over the Lord's kingdom (17:14; 2Ch 13:8).
Thus they served as types, foreshadowing the "David" to come of whom
the prophets had spoken, and their remembrance nurtured hope in the face of
much discouragement (see the book of Malachi). See further the next section on
"Portrait of David and Solomon."
Yet another
major theme of the Chronicler's history is his concern with "all
Israel" (see, e.g., 9:1; 11:1-4;
12:38-40;
16:1-3;
18:14; 21:1-5;
28:1-8;
29:21-26;
2Ch 1:1-3;
7:8-10;
9:30; 10:1-3,16;
12:1; 18:16; 28:23; 29:24; 30:1-13,23-27;
34:6-9,33).
As a matter of fact, he viewed the restored community as the remnant of all
Israel, both north and south (9:2-3).
This was more than a theological conceit. His narrative makes frequent note of
movements of godly people from Israel to Judah for specifically religious
reasons. The first were Levites in the time of Rehoboam (2Ch 11:14). In the
reign of Asa others followed from Ephraim and Manasseh (2Ch 15:9).
Shortly after the Assyrian destruction of the northern kingdom, many from that
devastated land resettled in Judah at Hezekiah's invitation (2Ch 30).
Presumably not all who came for Hezekiah's great Passover remained, but
archaeology has shown a sudden large increase in population in the region
around Jerusalem at this time, and the Chronicler specifically mentions
"men of Israel . . . who lived in the towns of Judah" (2Ch 31:6).
He also speaks of "the people of Manasseh, Ephraim and the entire remnant
of Israel" who joined with "the people of Judah and Benjamin and the
inhabitants of Jerusalem" in restoring the temple in the days of Josiah (2Ch 34:9).
These were also present at Josiah's Passover (2Ch 35:17-18).
So the kingdom of "Judah" had absorbed many from the northern kingdom
through the years, and the Chronicler viewed it as the remnant of all Israel
from the time of Samaria's fall.
The genealogies
also demonstrate continuity with the past. To the question "Is God still
interested in us?" the Chronicler answers, "He has always been."
God's grace and love for the restored community did not begin with David or the
conquest or the exodus -- but with creation (1:1).
For the genealogies see below.
The Chronicler
often introduces speeches not found in Samuel and Kings, using them to convey
some of his main emphases. Of the 165 speeches in Chronicles of varying
lengths, only 95 are found in the parallel texts of Samuel and Kings. Cf.,
e.g., the speeches of Abijah (2Ch 13:4-12),
Asa (2Ch 14:11)
and Jehoshaphat (2Ch 20:5-12).
The bulk of the
Chronicler's history is devoted to the reigns of David (chs. 11 - 29) and
Solomon (2Ch 1-9).
His portraits of these two kings are quite distinctive and provide a key to his
concerns:
The Chronicler
has idealized David and Solomon. Anything in his source material (mainly Samuel
and Kings) that might tarnish his picture of them is omitted. He makes no
reference to the wars between Saul's house and David, the negotiations with
Abner, or the murders of Abner and Ish-Bosheth (2Sa 1-4). The Chronicler
presents David as being immediately anointed king over all Israel after the
death of Saul (ch. 11)
and enjoying the total support of the people (11:10
-- 12:40;
see note on 3:1-9).
Subsequent difficulties for David are also not recounted. No mention is made of
David's sin with Bathsheba, the crime and death of Amnon, the fratricide by
Absalom and his plot against his father, the flight of David from Jerusalem,
the rebellions of Sheba and Shimei, and other incidents that might diminish the
glory of David's reign (2Sa 11-20).
David is presented without blemish, apart from the incident of the census (the
Chronicler had a special purpose for including it; see ch. 21
and notes).
The Chronicler handles Solomon similarly. Solomon is specifically named in a
divine oracle as David's successor (22:7-10; 28:6). His accession to the throne
is announced publicly by David and is greeted with the unanimous support of all
Israel (chs. 28-29). No
mention is made of the bedridden David, who must overturn the attempted coup by
Adonijah at the last moment to secure the throne for Solomon. Nor is there
mention that the military commander Joab and the high priest Abiathar supported
Adonijah's attempt (1Ki 1).
Solomon's execution of those who had wronged David (1Ki 2) is also omitted.
The accession of Solomon is without competition or detracting incident. The
account of his reign is devoted almost wholly to the building of the temple (2Ch 2-8),
and no reference to his failures is included. No mention is made of his
idolatry, his foreign wives or the rebellions against his rule (1Ki 11). Even the blame
for the schism is removed from Solomon (1Ki 11:26-40;
12:1-4)
and placed on the scheming of Jeroboam. Solomon's image in Chronicles is such
that he can be paired with David in the most favorable light (2Ch 11:17).
The David and Solomon of the Chronicler, then, must be seen not only as the
David and Solomon of history, but also as typifying the Messianic king of the
Chronicler's expectation.
Not only is
there idealization of David and Solomon, but the author also appears to
consciously adopt the account of the succession of Moses and Joshua as a model
for the succession of David and Solomon:
Both David and
Moses fail to attain their goals -- one to build the temple and the other to
enter the promised land. In both cases the divine prohibition is related to the
appointment of a successor (22:5-13;
28:2-8;
Dt 1:37-38;
31:2-8).
Both Solomon
and Joshua bring the people of God into rest (22:8-9;
Jos 11:23;
21:44).
There are a
number of verbal parallels in the appointments of Solomon and Joshua (compare 22:11-13,16;
28:7-10,20;
2Ch 1:1
with Dt 31:5-8,23;
Jos 1:5,7-9).
There are both
private and public announcements of the appointment of the successors: private
(22:6; Dt 31:23);
public (28:8; Dt 31:7
-- both "in the presence/sight of all Israel").
Both enjoy the
immediate and wholehearted support of the people (29:23-24;
Dt 34:9;
Jos 1:16-18).
It is twice
reported that God "exalted" or "made great" Solomon and
Joshua (29:25; 2Ch 1:1;
Jos 3:7;
4:14).
The Chronicler
also uses other models from Pentateuchal history in his portrayal of David and
Solomon. Like Moses, David received the plans for the temple from God (28:11-19;
Ex 25:9)
and called on the people to bring voluntary offerings for its construction (29:1-9;
Ex 25:1-7).
Solomon's relationship to Huram-Abi, the craftsman from Tyre (2Ch 2:13-14),
echoes the role of Bezalel and Oholiab in the building of the tabernacle (Ex 35:30 -- 36:7). See note on 2Ch 1:5.
Analysis of
genealogies, both inside and outside the Bible, has disclosed that they serve a
variety of functions (with different principles governing the lists), that they
vary in form (some being segmented, others linear) and depth (number of
generations listed), and that they are often fluid (subject to change).
There are three
general areas in which genealogies function: the familial or domestic, the
legal-political, and the religious. In the domestic area an individual's social
status, privileges and obligations may be reflected in his placement in the
lineage (see 7:14-19);
the rights of the firstborn son and the secondary status of the children of
concubines are examples from the Bible. In the political sphere genealogies
substantiate claims to hereditary office or settle competing claims when the
office is contested. Land organization and territorial groupings of social
units may also be determined by genealogical reckoning -- e.g., the division of
the land among the 12 tribes. In Israel military levies also proceeded along
genealogical lines; several of the genealogies in Chronicles reflect military
conscription (5:1-26;
7:1-12,30-40;
8:1-40).
Genealogies function in the religious sphere primarily by establishing
membership among the priests and Levites (6:1-30;
9:10-34;
Ne 7:61-65).
As to form,
some genealogical lists trace several lines of descent (segmented genealogies)
while others are devoted to a single line (linear genealogies).
Comparison of
genealogical lists of the same tribal or family line often brings to light
surprising differences. This fluidity of the lists may reflect variation in
function. But sometimes changes in the status or relations of social structures
are reflected in genealogies by changes in the relationships of names in the
genealogy (see notes on 1:35-42;
6:22,27)
or by the addition of names or segments to a lineage (see notes on 5:11-22;
6:27; 7:6-12).
The most common type of fluidity in Biblical materials is telescoping, the
omission of names from the list. Unimportant names are left out in order to
relate an individual to a prominent ancestor, or possibly to achieve the
desired number of names in the genealogy. Some Biblical genealogies, for
example, omit names to achieve multiples of 7: For the period from David to the
exile Matthew gives 14 generations (2 times 7), while Luke gives 21 (3 times
7), and the same authors give similar multiples of 7 for the period from the
exile to Jesus (Mt 1:1-17;
Lk 3:23-38).
The genealogies
of Chronicles show variation in all these properties; the arrangements often
reflect the purpose for which the genealogies were composed prior to their
being adopted by the Chronicler as part of his record.
I.
Genealogies: Creation to Restoration (1Ch 1-9)
A.
The Patriarchs (ch. 1)
II.
The Reign of David (1Ch 10-29)
III.
The Reign of Solomon (2Ch 1-9)
IV.
The Schism, and the History of the Kings of Judah (2Ch 10-36)
¢w¢w¡mNew International Version¡n
Introduction to 1 Chronicles
The books of Chronicles are, in a great
measure, repetitions of what is in the books of Samuel and of the Kings, yet
there are some excellent useful things in them which we find not elsewhere. The
FIRST BOOK traces the rise of the Jewish people from Adam, and afterward gives
an account of the reign of David. In the SECOND BOOK the narrative is
continued, and relates the progress and end of the kingdom of Judah; also it
notices the return of the Jews from the Babylonish captivity. Jerome says, that
whoever supposes himself to have knowledge of the Scriptures without being
acquainted with the books of Chronicles, deceives himself. Historical facts
passed over elsewhere, names, and the connexion of passages are to be found
here, and many questions concerning the gospel are explained.
¢w¢w Matthew Henry¡mConcise Commentary on 1 Chronicles¡n
00 Overview
1 CHRONICLES
INTRODUCTION
The Books of Kings and the Books of
Chronicles
The Jewish literature contained two
historical books which virtually covered the same period. The two Books of
Kings, and the two Books of Chronicles are in many respects alike, but the
differences are more evident than the resemblances. All historical works that
cover extensive periods ofttimes must, of necessity, be compilations. The
writer of say national history may more precisely be designated an editor, or a
compiler, than an author, because he does not create say new material, but puts
into shape and order material that already exists, for which he may indeed
elaborately and perseveringly search, but which is in no sense his own. The
ruling purpose and prevailing bias of a writer are shown by what he selects
from the facts at his command, and by the particular setting which he gives to
the facts, and his annotations upon them.
The compilers of the Books of Kings and Books
of Chronicles were certainly not the same person. Their points of view and
historical purpose were distinctly different. But they had the same literary
materials at their command, and we can reasonably infer what those materials
are likely to have been. Every civilised and organised nation is careful to
preserve authentic and official historical records, and we may be sure that the
Jewish national records were anxiously preserved when the people were carried
into captivity. These would be available for the later historian. It also
appears that the keeping of genealogical tables and family and official lists
was the business of that priestly class, which included the scribes. They were
exceedingly jealous of the safety and correctness of their tables. It was their
special duty, because certain religious privileges and offices were reserved
for those whose pedigree could be traced.
And in every nation, in every age, men have
been raised up who were endowed with the literary historical genius; and such
men will, in various forms, make their records of the events of their time. But
all such independent and unofficial work is sure to be written with a personal
political or religious bias, of which the later reader, or the later compiler,
has to take due account.
The later editor of any extensive and varied
series of earlier records, covering long periods has a very anxious and
difficult work. And it is all the more difficult if he himself has a strong
personal bias, from which he can never get himself wholly free. And this
appears to have been the case with the compiler of the Books of Chronicles. He
evidently had an ethical, we might have said, a sectional purpose, which guided
and determined his selections and settings.
Historical Material at the Command of the
Compiler
We know some of the public and private
historical materials which were at the command of this compiler, because he
makes reference to them in the course of his work. They were the Books of
Samuel and Kings, and the various writings of the prophets Nathan, Gad, Ahijah,
Shemaiah, Je-edo, Iddo, Isaiah, Hozai, etc. These, we may infer, were partly of
historical and partly of prophetical character.
Contents of the Books
Comparing the contents of the Books of Kings
with those of the Books of Chronicles, we may notice that ¡§Kings¡¨ begins with
the accession of Solomon and ends with the fate of the last king of Judah; but
¡§Chronicles¡¨ begins with a genealogy from Adam, and ends with the decree of
Cyrus, which was carried out in the ¡§Return¡¨ under Zerubbabel and Joshua. The
¡§Kings¡¨ deal with the national affairs of both the sections into which the
nation of Israel was divided, but the ¡§Chronicles¡¨ deal only with the one
kingdom of Judah, treating this as the real and all-inclusive nation of Israel,
and introducing the affairs of the northern kingdom only when these bore direct
relation to the affairs of Judah. The ¡§Kings¡¨ give historical facts with a fair
measure of completeness, the compiler being concerned to secure historical
accuracy. But the ¡§Chronicles¡¨ are written with a definite purpose in view, and
there is a distinct reserve, such matters as the moral lapses of David being
purposely omitted. From the selected contents, the style, and the tone of
¡§Chronicles ¡§ we naturally infer that its compiler must have been either a
priest or one who was very closely connected with the priesthood, and supremely
interested in upholding the authority of the priestly class, and fully
restoring that authority and the elaborate worship over which they presided
under the new conditions of the nation.
Date and Authorship of the Books
If we would form a sound opinion concerning
the date of this composition and concerning its compiler or author, we should
give some heed to Jewish traditions. There seems to have been a virtually
unanimous belief that Ezra was the author; that the two Books of Chronicles and
the Book of Ezra originally formed one historical work, compiled and arranged
by one author, and to this work the Book of Nehemiah formed a supplement, the
same author¡¦s editing work being evident in its arrangement. The Talmud says
that Ezra wrote both his own book and the Book of Chronicles.
It appears to be certain that the compilers
of the Septuagint divided the book into two portions, and that Jerome accepted
the division for the Vulgate. The ordinary reader clearly recognises that the
work is made up of separate sections, and this would be even more evident if
the unfortunate cutting up into verses had not obscured the natural divisions.
The Jews called the work ¡§Diaries,¡¨ or ¡§The Book of the Events of the Times.¡¨
The Septuagint authors or translators regarded the entire work as historically
supplementary, and called it ¡§Omitted Things.¡¨ It may be said to be very
generally admitted by both older and newer critics that the Chronicles, Ezra,
and Nehemiah form one work, composed on one uniform plan and by one author.
These three works resemble each other in the manner in which the original
authorities are handled, and the sacred law expressly cited; in the marked
preference for general and statistical registers, descriptions of religious
rites and festivals, detailed accounts of the sacerdotal classes and their
various functions, the music of the temple, and matters connected with public
worship.
There is certainly nothing in the least
unreasonable in claiming the authorship for Ezra. So far as we know his
character, his prejudices, his gifts, his mission, and his circumstances, we
may say that he was the very man to do this work. His genius for compiling and
editing will quite explain his inserting in their entirety pieces relating his
own doings, and pieces which Nehemiah wrote, giving an account of his doings.
The only difficulty worth taking serious
account of is the fact that the genealogy from David is continued long beyond
the time of Ezra, even to what has been reckoned the eleventh descendant from
Zerubbabel. It is manifest that Ezra could not have recorded a genealogy
reaching beyond his own age. But it may be freely admitted that when the Old
Testament Canon was settled the books that were admitted to it must have been
subjected to a final revision, and this may very well have included the
completion of the genealogy up to date--more especially the genealogical line
in which Messiah was expected. Probably the literary work undertaken by the
Great Synagogue needs to be more fully studied, with a view to discovering
whether in that literary ¡§renaissance¡¨ any original works were produced or only
re-editing undertaken.
It is not altogether easy to recognise the
conditions of society in the later Persian and early Grecian periods, so as to
provide at that time so suitable an occasion for the compilation of ¡§Chronicles¡¨
as we do find in the age of Ezra. The drastic reformation, on the strictest
legal line, which Ezra promoted needed just such a background of historical
authority as Ezra provides in these Books.
There does not appear to be sufficient ground
for shifting the authorship on to 300-250 b.c., as the modem critics propose to
do. We may confidently affirm that there is reasonable ground for continuing to
accept as altogether most probable the authorship of Ezra, the date between 459
and 430 b.c., and the object as the confirmation of the authority of the Jewish
priesthood in demanding a national reformation.
The aim of the work is not history, but
edification. It has a distinctly didactic and hortatory purpose, eminently
suitable in a priestly scribe or teacher such as Ezra was. The strong
¡§hierarchical bias¡¨ may be freely admitted.
1 CHRONICLES
INTRODUCTION
The Books of Kings and the Books of
Chronicles
The Jewish literature contained two
historical books which virtually covered the same period. The two Books of
Kings, and the two Books of Chronicles are in many respects alike, but the
differences are more evident than the resemblances. All historical works that
cover extensive periods ofttimes must, of necessity, be compilations. The
writer of say national history may more precisely be designated an editor, or a
compiler, than an author, because he does not create say new material, but puts
into shape and order material that already exists, for which he may indeed
elaborately and perseveringly search, but which is in no sense his own. The
ruling purpose and prevailing bias of a writer are shown by what he selects
from the facts at his command, and by the particular setting which he gives to
the facts, and his annotations upon them.
The compilers of the Books of Kings and Books
of Chronicles were certainly not the same person. Their points of view and
historical purpose were distinctly different. But they had the same literary
materials at their command, and we can reasonably infer what those materials are
likely to have been. Every civilised and organised nation is careful to
preserve authentic and official historical records, and we may be sure that the
Jewish national records were anxiously preserved when the people were carried
into captivity. These would be available for the later historian. It also
appears that the keeping of genealogical tables and family and official lists
was the business of that priestly class, which included the scribes. They were
exceedingly jealous of the safety and correctness of their tables. It was their
special duty, because certain religious privileges and offices were reserved
for those whose pedigree could be traced.
And in every nation, in every age, men have
been raised up who were endowed with the literary historical genius; and such
men will, in various forms, make their records of the events of their time. But
all such independent and unofficial work is sure to be written with a personal
political or religious bias, of which the later reader, or the later compiler, has
to take due account.
The later editor of any extensive and varied
series of earlier records, covering long periods has a very anxious and
difficult work. And it is all the more difficult if he himself has a strong
personal bias, from which he can never get himself wholly free. And this
appears to have been the case with the compiler of the Books of Chronicles. He
evidently had an ethical, we might have said, a sectional purpose, which guided
and determined his selections and settings.
Historical Material at the Command of the
Compiler
We know some of the public and private
historical materials which were at the command of this compiler, because he
makes reference to them in the course of his work. They were the Books of
Samuel and Kings, and the various writings of the prophets Nathan, Gad, Ahijah,
Shemaiah, Je-edo, Iddo, Isaiah, Hozai, etc. These, we may infer, were partly of
historical and partly of prophetical character.
Contents of the Books
Comparing the contents of the Books of Kings
with those of the Books of Chronicles, we may notice that ¡§Kings¡¨ begins with
the accession of Solomon and ends with the fate of the last king of Judah; but
¡§Chronicles¡¨ begins with a genealogy from Adam, and ends with the decree of
Cyrus, which was carried out in the ¡§Return¡¨ under Zerubbabel and Joshua. The
¡§Kings¡¨ deal with the national affairs of both the sections into which the
nation of Israel was divided, but the ¡§Chronicles¡¨ deal only with the one
kingdom of Judah, treating this as the real and all-inclusive nation of Israel,
and introducing the affairs of the northern kingdom only when these bore direct
relation to the affairs of Judah. The ¡§Kings¡¨ give historical facts with a fair
measure of completeness, the compiler being concerned to secure historical
accuracy. But the ¡§Chronicles¡¨ are written with a definite purpose in view, and
there is a distinct reserve, such matters as the moral lapses of David being
purposely omitted. From the selected contents, the style, and the tone of
¡§Chronicles ¡§ we naturally infer that its compiler must have been either a
priest or one who was very closely connected with the priesthood, and supremely
interested in upholding the authority of the priestly class, and fully
restoring that authority and the elaborate worship over which they presided
under the new conditions of the nation.
Date and Authorship of the Books
If we would form a sound opinion concerning
the date of this composition and concerning its compiler or author, we should
give some heed to Jewish traditions. There seems to have been a virtually
unanimous belief that Ezra was the author; that the two Books of Chronicles and
the Book of Ezra originally formed one historical work, compiled and arranged
by one author, and to this work the Book of Nehemiah formed a supplement, the
same author¡¦s editing work being evident in its arrangement. The Talmud says
that Ezra wrote both his own book and the Book of Chronicles.
It appears to be certain that the compilers
of the Septuagint divided the book into two portions, and that Jerome accepted
the division for the Vulgate. The ordinary reader clearly recognises that the
work is made up of separate sections, and this would be even more evident if
the unfortunate cutting up into verses had not obscured the natural divisions.
The Jews called the work ¡§Diaries,¡¨ or ¡§The Book of the Events of the Times.¡¨
The Septuagint authors or translators regarded the entire work as historically
supplementary, and called it ¡§Omitted Things.¡¨ It may be said to be very
generally admitted by both older and newer critics that the Chronicles, Ezra,
and Nehemiah form one work, composed on one uniform plan and by one author.
These three works resemble each other in the manner in which the original
authorities are handled, and the sacred law expressly cited; in the marked
preference for general and statistical registers, descriptions of religious
rites and festivals, detailed accounts of the sacerdotal classes and their
various functions, the music of the temple, and matters connected with public
worship.
There is certainly nothing in the least
unreasonable in claiming the authorship for Ezra. So far as we know his
character, his prejudices, his gifts, his mission, and his circumstances, we
may say that he was the very man to do this work. His genius for compiling and
editing will quite explain his inserting in their entirety pieces relating his
own doings, and pieces which Nehemiah wrote, giving an account of his doings.
The only difficulty worth taking serious
account of is the fact that the genealogy from David is continued long beyond
the time of Ezra, even to what has been reckoned the eleventh descendant from
Zerubbabel. It is manifest that Ezra could not have recorded a genealogy
reaching beyond his own age. But it may be freely admitted that when the Old
Testament Canon was settled the books that were admitted to it must have been
subjected to a final revision, and this may very well have included the
completion of the genealogy up to date--more especially the genealogical line
in which Messiah was expected. Probably the literary work undertaken by the
Great Synagogue needs to be more fully studied, with a view to discovering
whether in that literary ¡§renaissance¡¨ any original works were produced or only
re-editing undertaken.
It is not altogether easy to recognise the
conditions of society in the later Persian and early Grecian periods, so as to
provide at that time so suitable an occasion for the compilation of
¡§Chronicles¡¨ as we do find in the age of Ezra. The drastic reformation, on the
strictest legal line, which Ezra promoted needed just such a background of
historical authority as Ezra provides in these Books.
There does not appear to be sufficient ground
for shifting the authorship on to 300-250 b.c., as the modem critics propose to
do. We may confidently affirm that there is reasonable ground for continuing to
accept as altogether most probable the authorship of Ezra, the date between 459
and 430 b.c., and the object as the confirmation of the authority of the Jewish
priesthood in demanding a national reformation.
The aim of the work is not history, but
edification. It has a distinctly didactic and hortatory purpose, eminently
suitable in a priestly scribe or teacher such as Ezra was. The strong
¡§hierarchical bias¡¨ may be freely admitted.
¢w¢w¡mThe Biblical Illustrator¡n