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3. Chronicles: Making Sense of Israel s History

General Introduction to Chronicles. Name:the words (or events) of the days" - ymyh yrbdthe things left over" - ParaleipomrnwnCanonical Setting:Canonical OrderCanonicity: Josephus, Mishnah, Matt 23.35 / Luke 11.51. General Introduction to Chronicles. Date of Composition:Bab. Bath. 15a1 Ch

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3. Chronicles: Making Sense of Israel s History

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    1. 3. Chronicles: Making Sense of Israel’s History BOT535 Postexilic History & Literature

    2. General Introduction to Chronicles Name: “the words (or events) of the days” - ľymyh yrbd “the things left over” - Paraleipomrnwn Canonical Setting: Canonical Order Canonicity: Josephus, Mishnah, Matt 23.35 / Luke 11.51

    3. General Introduction to Chronicles Date of Composition: Bab. Bath. 15a 1 Chr 3.19-24

    4. Chronicles & Ezra-Nehemiah Zunz ". . . I. Zunz suggested that many of the puzzling peculiarities of Ezra-Nehemiah and Chronicles could be resolved as soon as one recognized that Chronicles and Ezra-Nehemiah – in that order constitute a single, continuous work, composed by a single author, i.e., the Chronicler. This single work, Zunz maintained, was later separated into two distinct books." [Eskenazi, Tamara Cohn, In An Age of Prose: A Literary Approach to Ezra-Nehemiah, 14-15]

    5. Chronicles & Ezra-Nehemiah Zunz four basic arguments for single authorship: 1. Parallels between the beginning of Ezra and the conclusion of 2 Chronicles. 2. Linguistic similarities between Ezra-Nehemiah and Chronicles 3. Theological and ideological similarities between Ezra-Nehemiah and Chronicles 4. The evidence of 1 Esdras [Eskenazi, Tamara Cohn, In An Age of Prose: A Literary Approach to Ezra-Nehemiah, 15; Note S. R. Driver, Introduction, 516-554 and Curtis & Madsen]

    6. Chronicles & Ezra-Nehemiah Theological and ideological similarities between Ezra-Nehemiah and Chronicles David & Solomon Emphasis on the Cult Genealogies Retribution Concept of Israel Anti-Samaritan Polemic

    7. Overall Perspective & Aim A history from Adam (1 Chr 1.1) to Cyrus king of Persia (2 Chr 36.22-23). [Pfeiffer, "Chronicles, I and II," IDB, Vol 1, 572] "For Chronicles, the center of the history of Israel is to be found in the temple and its worship, its priesthood and even in less elevated personnel." [Soggin, Introduction to the OT, 483]

    8. Overall Perspective & Aim "The author was attempting to interpret to the restored community in Jerusalem the history of Israel as an eternal covenant between God and David which demanded an obedient response to the divine law.” [Childs, Introduction to the OT as Scripture, 644]

    9. Overall Perspective & Aim "The intent of the Chronicler was neither to rewrite the history of Judah nor specifically to gather what had not been covered by his predecessors. His work is a lesson for the people of his time and situation drawn from the history of his people. It might be referred to as a series of lectures or sermons on the bearing of that history upon the needs of the hour.” [Myers, J. M. I and II Chronicles: Anchor Bible, xviii]

    10. Sources Used by the Chronicler ‘Book of the Kings of Judah’ (1 Chr 9.1; 2 Chr 20.34) ‘Chronicles of the Kings of Israel’ (2 Chr 33.18) Non-Biblical Sources

    11. Literary Features and Genre “The major part of 1 Chr is composed of four literary forms: (1) genealogies, such as, above all, chaps. 1-8; (2) Lists, such as 1 Chr 9.3-23; 11.10-47; 12; and much of chs. 22, 28, and 29; (3) Speeches, sermons, and prayers such as those of chaps. 22, 28, and 29; (4) An unnamed genre reflected in such chapters as 1 Chr 10-11, 13-14, 16, 17-21, consisting in the main of extracts from Samuel-Kings (and, in ch 16, Psalms), often related verbatim, but also with alterations, additions, and deletions.” [Braun, Roddy, Word Biblical Commentary, Volume 14: 1 Chronicles, (Dallas, Texas: Word Books, Publisher) 1998, xxiii-xxiv]

    12. Structure 1 Chr 1-9 Adam to David 1 Chr 10-29 David 2 Chr 1-9 Solomon 2 Chr 10-39 Kings of Judah

    13. Chronicler’s Historiography “The author evidently compiled his work against the background of life in the post-exilic theocratic community, an institution that was religious rather than secular in structure, and in which the divine will was mediated to the people through an acceptable priesthood. It was the responsibility of the latter to maintain ceremonial holiness as a normative feature of life by means of Temple worship and correct ritual observances, reflecting the ideals of the Ezekiel and some of the post-exilic prophets in this regard . . . .” [Harrison, Introduction to the OT, 1158]

    14. Chronicler’s Historiography “Von Rad observes that the shift in circumstances required a new orientation to the traditional historical materials; Myers speaks of the Chronicler trying to bring history to bear on the religious problems of his day; Japhet sees Chronicles as a response to a new generation's need to live the religious experience contained in history as the area of God's way with humanity; Johnstone describes the activity of the Chronicler as a hermeneutical exercise, receiving the tradition and seeing its application in new circumstances; Duke

    15. Chronicler’s Historiography identifies the Chronicler's self-imposed task as a creative use of historical narrative for instructive and apologetic purposes. Implicit in all of these opinions is that the Chronicler is as much theologian as historian and that his concern is more with his contemporary community than with establishing what actually happened in the past.” [Riley, William, King and Cultus in Chronicles: Worship and the Reinterpretation of History. JSOT Supplement Series 160, 28]

    16. Chronicler’s Historiography “The Chronicler's historical interest, therefore, has two foci: the events of the past and his contemporary community.” [Riley, William, King and Cultus in Chronicles: Worship and the Reinterpretation of History. JSOT Supplement Series 160, 29]

    17. Chronicler as Exegete "A characteristic feature of the Chronicler's method arising from his concept of scripture is his reading of its various parts as a unity. He views his sources all on the same plane with no regard for historical development which would attempt to distinguish between older and younger elements. The effect of this method is to harmonize the various parts into an inner unity which reconciles differences, resolves tensions, and establishes links between disparate parts." [Childs, Introduction to the OT as Scripture, 248]

    18. Theological Themes Cult ". . . the Chronicler's high opinion of the cult at the Jerusalem Temple, the only legitimate sanctuary. The center of interest to the performance for the cult itself; the sacrifices are described at length. It is characteristic that only authorized cultic personnel are allowed access to holy places and permitted holy actions, and that liturgical singing is reserved to the Levites." [Fohrer, Introduction to the OT, 248]

    19. Theological Themes "The Dtr was concerned with the book- the law book- which was for him the guide to the nation's relationship with the Lord in the promised land now occupied by Israel. The Chronicler, on the other hand, emphasized the aspect of God's presence in the practice of worship. He was aware of the acts of God in history, especially the history of his people, as evidenced by his reliance upon Samuel and Kings for so much of his information. But he was even more interested in the continuity of the cult which symbolized the abiding presence of God in the midst of his people and which had been interrupted only by relatively short periods of apostasy.” [Myers, J. M. I and II Chronicles: Anchor Bible, lxxii]

    20. Theological Themes The Temple "The position of the temple is central in 1 Chr (as well as 2 Chr and Ezra-Nehemiah)." [Braun, Roddy, Word Biblical Commentary, Volume 14: 1 Chronicles, (Dallas, Texas: Word Books, Publisher) 1998, xxix] "It signified the presence of the Lord at the seat of Israel's government. Hence its precincts became the place for worship on every occasion desired by the Lord or dictated by the experiences and needs of his people . . . . In

    21. Theological Themes short, as represented by king, priests, Levites, and temple servants. It was the heart of the nation's life, beating rapidly and joyfully, or slowly and erratically, but beating nevertheless throughout her life. That was the basic concern of the Chronicler, whose portrait is not merely that of a symbol or lifeless formality; the temple was the life center of the people of God, the hub of the Lord's kingdom on earth.” [Myers, J. M. I and II Chronicles: Anchor Bible, lxxii]

    22. Theological Themes Priests & Levites "The position of the cultus sketched by the Chronicler required an extensive organization of personnel. He was meticulous about the proper character, appointment, and service of those who officiated because of the serious view he took of the demands of the Yahwistic religion of his time. He wanted, above all else, to avoid the dangerous miscalculations of the past and to maintain a holy relationship with the Lord so that the congregation of Israel might please the Lord and continue to enjoy his blessings in the land given to the fathers (cf. Neh 9.13-15).” [Myers, J. M. I and II Chronicles: Anchor Bible, lxxii]

    23. Theological Themes “It presents the cultic forms of the Lord’s worship as having been established in two stages: first, the Law, with its precepts and the details of the sacrificial cult, was given through Moses; then the place of worship, its order and organization were established as permanent institutions by David and achieved their complete realization under Solomon. The idea of a central, unique place of worship is expressed as a concrete historical reality, with

    24. Theological Themes The unwavering conviction that the only legitimate form of cultic worship is the central cult of the Jerusalem Temple. Of the Temple personnel, special attention is paid to the non-priestly classes: Levites, singers, and gatekeepers, conceived of as constituting sub-orders of ‘the Levites’. Whether a reflection of the Chronicler’s actual circumstances, or an expression of his own stand on controversial issues regarding the functions and status of the various cultic orders, Chronicles is one of the most important reflections of the changes which affected the structure and functions of the clerical orders during the Second Temple period.” [Japhet, Sara. I & II Chronicles: OTL, 45]

    25. Theological Themes Sacrifices "The three elemental offerings were observed - the burnt offering, the peace offering, and the meal offering.” [Myers, J. M. I and II Chronicles: Anchor Bible, lxxi]

    26. Theological Themes David & Solomon “. . . the portraits of both Solomon and David in Chr were designed idealizations. Such idealizations, moreover, were not intended by the Chronicler to magnify the dynasty that had been established so much as they were aimed at pointing to the splendor of the temple, which endorsed the character of Israel as a theocracy . . . . It is therefore more probable that the function of the Davidic-Solomonic narratives in Chr are theocratic (Kingdom of God) in their nature rather than that they are dynastic.” [Dumbrell, "The Purpose of the Books of Chronicles," JETS, 27/3 (September, 1984), 262]

    27. Theological Themes “. . . Chr concerns himself so much with David's authority because there was not clear consensus in the postexilic Israel about a continuing role for David's successors. . . . Chr has arranged and expanded the narrative materials about David and his successors in such a way as to highlight the authority of David. This intent comes to peculiar expression in David's own speeches.” [De Vries, "Moses and David as Cult Founders," JBL, 107/4 (1988), 632]

    28. Theological Themes “Chr intends to express the notion that Solomon's duty was simply to carry out the rules laid down by David. It is his idea also that certain late representatives of Davidic line (Joash, 2 Chr 24.4-14; Hezekiah, 2 Chr 29-31; Josiah, 2 Chr 35) should issue new orders for organizing and carrying out specific elements in the Temple ritual.” [De Vries, "Moses and David as Cult Founders," JBL, 107/4 (1988), 633]

    29. Theological Themes All Israel "The Chronicler is at great pains to demonstrate the enthusiastic and unanimous participation of 'all Israel' in the activities surrounding the kingship of both David and Solomon, as well as in significant cultic events such as the transfer of the ark and the construction of the temple." [Braun, Roddy, Word Biblical Commentary, Volume 14: 1 Chronicles, (Dallas, Texas: Word Books, Publisher) 1998, xxxvi]

    30. Theological Themes "all Israel" = 41x in Chr; 8x in Ezra/Nehemiah; while in the parallel passages of Dtr =6x. "all the congregation" = 21x in Chr, Ezra, Nehemiah verses 4x in Kings.

    31. Theological Themes Retribution "Chronicles is noted for its distinctive doctrine of retribution, recognized since Wellhausen, and conveniently labelled "direct" or "immediate" retribution. Two recurrent elements mark this doctrine and distinguish it from DH. First, in contrast to DH where retribution is not integrated throughout but placed largely in the framework of the narrative, Chronicles weaves its concept of retribution quite thoroughly into all aspects of its account. In Chronicles all history unfolds in terms of retribution, down to the minute details. Second,

    32. Theological Themes Chronicles understands the fate of each generation to be determined directly by its own obedience or disobedience to God. Not for Chronicles is the possibility that one generation suffers for the sins of its predecessors. God's blessings in each generation inevitably follow that generation' reliance on God; God's wrath follows faithlessness with utmost regularity. This doctrine so fully permeates the book that, as Braun says, referring to immediate retribution, "It is difficult to find an addition which the Chronicler has made to his Vorlage which does not function in these terms." [Eskenazi, Tamara Cohn, In An Age of Prose: A Literary Approach to Ezra-Nehemiah, 26-27]

    33. Theological Themes Punishment & Repentance "Lest the Chronicler's theology be denigrated, it must be noted that he too knows of a grace of God which surpasses the strict requirements of retribution and which is found through repentance." [Braun, Roddy, Word Biblical Commentary, Volume 14: 1 Chronicles, (Dallas, Texas: Word Books, Publisher) 1998, xxxix]

    34. Theological Themes "The pattern of reward and punishment in Chronicles is regular but not simply mechanical. Repentance is always available and efficacious, and prophets appear to call for such repentance. The role of the prophets in Chronicles is particularly significant and carefully stress. Willi shows how the narrative in Chronicles is intricately constructed to make the points that the Chronicler wants to highlight. The role of

    35. Theological Themes the prophets turn out to be central in Chronicles' distinctive exegesis and structure. Chronicles has more prophet than do its sources. These prophets play a crucial role as mediators between Israel and God. They are the cornerstone of Chronicles' carefully worked out retribution. The fate of kings and nation in Chronicles depends directly on how they respond to the prophetic message." [Eskenazi, Tamara Cohn, In An Age of Prose: A Literary Approach to Ezra-Nehemiah, 27]

    36. Theological Themes The Disposition of the Heart "For Chr it is not sufficient that Israel observe the letter of the law, i.e., bringing contributions to the temple and being present for its ceremonies. What is required is obedience with a perfect heart (1 Chr 28.9; 29.9,17), contributions willingly given (29.1-9,14,17), and participation with joy (29.9,17,22)." [Braun, Roddy, Word Biblical Commentary, Volume 14: 1 Chronicles, (Dallas, Texas: Word Books, Publisher) 1998, xl]

    37. 1 Chronicles 1-9 Genealogies “One notes that the great number of these "genealogies" in Chronicles are called twdlt (1 Chr 1.29, for example) – a term not occurring in Ezra-Nehemiah at all, but frequent in Genesis. In addition, Chronicles' genealogies are typically segmented (e.g. 1 Chr 1.5-16), whereas Ezra-Nehemiah has no segmented genealogies, only linear ones. . . .” [Eskenazi, Tamara Cohn, In An Age of Prose: A Literary Approach to Ezra-Nehemiah, 25]

    38. 1 Chronicles 1-9 Genealogies “Johnson . . . demonstrate that genealogies in Ezra-Nehemiah and Chronicles have distinctive features which set them apart. Chronicles' genealogies have military terminology; Ezra-Nehemiah's do not. Chronicles constantly accounts for the twelve tribes; Ezra-Nehemiah does not. . . ." [Eskenazi, Tamara Cohn, In An Age of Prose: A Literary Approach to Ezra-Nehemiah, 25-26]

    39. Saul, David & Solomon Saul: 1 Chr 10.1-14 “The paradigm presented by the Chronicler through his portrayal of Saul can be expressed thus: he is a king whose failure to seek Yahweh in the cultus amounts to l[m; the effect of this cultic l[m is to endanger Israel's security in the land and to provoke the anger of a Yahweh; in turn, Saul and his dynasty are terminated and the kingship is turned elsewhere.” [Riley, William, King and Cultus in Chronicles: Worship and the Reinterpretation of History. JSOT Supplement Series 160, 52]

    40. Saul, David & Solomon David “The picture of David that emerges in 1 Chr is one of a true "man after God's heart" (cf. 1 Sam 13.14; Acts 13.22). His devotion to God, especially as expressed through his preparations for the future temple and everything associated with it and his place as God's favored king, the head of the Judahite (and messianic) dynasty, are important elements in the book. The notice of his death shows him to have had a full, honorable, and honored life (1 Chr 29.28, 30).” [Howard, “David,” ABD, Vol. 2, 47]

    41. Saul, David & Solomon Appointed singers: With the Ark = 1 Chr 15.16-24; 16 List of Levites = 1 Chr 23 [unchanged by Solomon (2 Chr 8.14); Jehoiada (23.18); Hezekiah (29.25-30)] Ezra 3.10 and Neh 12.25 continue the practice. Even Making instruments: 1 Chr 23.5; 2 Chr 7.6; 29.26 Designated the liturgical use of the music: 1 Chr 23.30

    42. Saul, David & Solomon Music Writing: 2 Chr 29.30 Hezekiah's command to sing songs written by David and Asaph the seer. 2 Chr 7.6 "sayings of David" Only Song quoted = 1 Chr 16.8-36 [Ps 105; 96; and 106]

    43. Saul, David & Solomon Prophecy: 2 Chr 29.25 "from the Lord through his prophets" Levites appointed by David prophesy: 1 Chr 25.1-3

    44. Saul, David & Solomon Solomon Solomon as a 2nd David: constant use of "son of David"; only OT king after David said to be rxb by God; and rule "all Israel" Succession of Moses and Joshua: David/Moses disqualified from chief goal; similar phrases used; double announce, both private and public; Joshua/Solomon receive immediate whole hearted support by the people; Joshua/Solomon both report that God magnified them.

    45. Saul, David & Solomon Solomon and Huram-abi as the new Bezael and Oholiah (Ex 36.1). Both the positive aspects of Solomon's great wisdom and governance are lacking along with the negative indictments about him. Note even the difference of the second appearance of the Lord to Solomon (1 Kgs 9.1-9 = 2 Chr 7.11-22). Even Queen Sheba's visit is connected with the Temple.

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