Introduction
Overview
The book of 1–2 Chronicles basically retells the same history of Israel that was covered in 1–2 Samuel and 1–2 Kings. Yet this is not simply a duplicate history. The author of 1–2 Chronicles seems to assume that the reader is quite familiar with 1–2 Samuel and 1–2 Kings. He is covering the same time period, but with a different emphasis and a different theological purpose. The Chronicler still acknowledges that Israel’s sin and disobedience were what led to the exile, but he doesn’t beat the reader over the head with this as does the Deuteronomy-based history (Joshua–2 Kings). The Chronicler is looking forward to the future and not back at the exile. Thus he zeroes in on two major themes. First he stresses God’s divine covenant with David (2 Sm 7), which promises that a future descendant of David will sit on the throne and rule over Israel perpetually. The Chronicler ignores the many kings of the northern kingdom, Israel, for they are all non-Davidic. The promise and hope for the future, the Chronicler stresses, are tied to the line of David, the kings who ruled over Judah. Thus 1–2 Chronicles tracks only the kings of Judah (unlike 1–2 Kings, which goes back and forth from Judah to Israel). Since the Chronicler is looking forward and trying to focus on the positive aspects of the monarchy, he skips over many of the terrible sins and failures of the kings, especially the big sins of David (the Bathsheba affair) and Solomon (foreign wives and idol worship).
The second major theme of 1–2 Chronicles is worship in the temple. Much of the focus of 1–2 Chronicles is on the construction of the temple and on proper worship. Many of the kings in 1–2 Chronicles are evaluated on how they related to the temple (rather than how they related to Deuteronomy, as in 1–2 Kings).
Bronze trumpet. When Solomon brings the ark to the temple, 120 priests blow on their trumpets in celebration (2 Ch 5:12). Trumpets play an important role in 1–2 Chronicles, especially in relation to the temple and worship.
Authorship and Date
By beginning with Adam and ending with Cyrus, 1–2 Chronicles provides an overview of history from the creation of the world until the foundation of the community to which it is addressed, in the Persian period. Mention of the figure Cyrus (2 Ch 36:22–23; 539 BC) and Persian-period Davidic descendants (1 Ch 3:17–24; ca. 450 BC) places the author of this book no sooner than the mid-fifth century BC. Allusions to Chronicles in books from the Second Temple period (1 Maccabees, Sirach, Dead Sea Scrolls) and its inclusion in the Old Greek translation suggest it was composed prior to the mid-third century BC. The community in and for which it was written was controlled largely by a group who had returned to Jerusalem after exile in Mesopotamia, rebuilt the temple, restored its services, yet remained under the hegemony of a foreign power, most likely the Persians (see Ezra-Nehemiah, Haggai, Zechariah, Malachi). The author is anonymous, but the emphasis placed on and familiarity with the practices of the nonpriestly Levites suggests someone within this guild.
Sources
The Chronicler responsible for this book constantly refers to sources from which further information could be culled and possibly from which he has drawn elements in his account. These sources range from records of various prophets (e.g., 1 Ch 29:29; 2 Ch 9:29) to the Book of the Kings of Judah and Israel (e.g., 2 Ch 16:11; 25:26), none of which are extant. A close comparison of the accounts and lists in Chronicles and other OT books reveals heavy reliance on the books of Samuel and Kings for narrative material (approximately 50 percent) and reliance on the Pentateuch, Joshua, Psalms, Ruth, Ezra, and Nehemiah for many of the lists. A comparison between Chronicles and these sources offers insight into the historiographic intention of the Chronicler. It shows that the Chronicler was a master at gathering and combining sources as he constructed his history of Israel for his Persian-period audience.
Structure
Due to its length this work is typically divided into two parts (1 and 2 Chronicles), but it constitutes a single literary work. This composition is divided into four basic sections, beginning with an elongated review of the genealogies of Israel within the world (1 Ch 1–9), which not only depicts an ideal Israel united by Judah (David), Levi (temple), and Benjamin but also implicitly traces the story of Israel among the nations from Adam (1 Ch 1:1) to Saul (1 Ch 9:35–44). The narrative proper begins in 1 Ch 10, with the death of Saul, designed to both contrast with and prepare for the account of David in 1 Ch 10–29. The focus of this account is on David’s preparations for the temple, first by transporting the ark to Jerusalem and legislating worship at this site, second by identifying the site of the temple, and third by providing the materials and personnel necessary for Solomon’s construction of the temple. This is the focal point in the third major section of the book, in 2 Ch 1–9, the account of Solomon. The idyllic rendition of Solomon’s reign provides a firm foundation and exemplary pattern for the second temple in the Chronicler’s day but also suggests an enduring hope for a future ideal royal figure. The post-Solomonic narratives in 2 Ch 10–36 trace the rise and fall of Judah’s various monarchs, each providing an example to warn or encourage the Chronicler’s audience. The book closes with a reminder of the divine hope expressed through the Persian-sponsored reconstruction of the temple and the divine challenge for others to return and join this worshiping community.
Theological Themes
The Chronicler expresses key theological principles through his rendition of the history of Israel. At the core of his theology is the proper worship of the Lord at the temple in Jerusalem. While not ignoring the Torah legislation for worship revealed through Moses, in particular priestly sacrificial activity, the Chronicler consistently embraces Davidic innovations for the worship at the temple with focus on the verbal worship performed by the nonpriestly Levites. Faithfulness to covenant values expressed in the law, especially those related to exclusive worship of the Lord at Jerusalem through legitimate means, is essential to the Chronicler’s depiction of the history of Israel. Programmatic is Solomon’s prayer at the dedication of the temple, which identifies the temple as the place of renewal for disobedient Israel (2 Ch 6). Key also is the Lord’s subsequent response in 2 Ch 7:12–16, which identifies the path to renewal as seeking, humbling, praying, and repenting, activities that will result in the blessing of God. This blessing is depicted throughout Chronicles in terms of construction projects, military success, abundant progeny, popular support, and long rule. Those who act unfaithfully and abandon the Lord lack these blessings and are cursed.
The Chronicler gives much attention to the prophetic office, citing many figures of classical prophecy (Isaiah, Jeremiah) as well as depicting priestly, Levitical, and even imperial figures as functioning prophetically. One can also discern within the Chronicler’s history a vision for Israel beyond that of the Chronicler’s present community. Although the Chronicler does not see a place for the northern kingdom as a political structure independent from Davidic rule, he consistently embraces northerners who submit to Davidic rule and worship at the temple in Jerusalem. The depiction of an ideal David and Solomon and exemplary figures like Hezekiah and Josiah, the inclusion of an elongated Davidic genealogy in 1 Ch 3, and regular references to the enduring nature of the dynastic promise to David reveal the Chronicler’s hopeful agenda for the reemergence of Davidic rule for the restoration community. The close link between temple and kingship throughout Chronicles reveals that the reconstruction of the temple foreshadows the renewal of the Davidic dynasty.
For Christians, 1–2 Chronicles reveals the spiritual posture of a community into which their Messiah Jesus would come. The importance of the faithful gathered around the second temple to the recognition of Jesus after his birth (see Lk 1–2) and the preparation for Jesus’s ministry by the priestly prophet John’s call to repentance are part of the enduring legacy of the Chronicler, who looked for an ideal Davidic ruler. This book has enduring relevance for a church in need of penitential renewal, reminding the followers of the Messiah Jesus that God continues to act in history, as his eyes “roam throughout the earth to show himself strong for those who are wholeheartedly devoted to him” (2 Ch 16:9).
In the Hebrew Bible, 1–2 Chronicles comes at the end of the canon. Thus in Mt 23:35 Jesus covers the entire OT when he condemns Israel for spilling innocent blood from Abel (Genesis) to Zechariah (2 Chronicles).
Outline
1. The Genealogies of Israel (1 Ch 1:1–9:44)
A. God’s Chosen People among the Nations (1:1–2:2)
B. Judah (2:3–4:23)
C. Simeon (4:24–43)
D. Northern Transjordan Tribes (5:1–26)
E. Levi (6:1–81)
F. Northern Cisjordan Tribes (7:1–40)
G. Benjamin (8:1–40)
H. God’s Chosen Remnant from the Nations (9:1–44)
2. The Account of David (10:1–29:30)
A. The Defeat and Death of Saul (10:1–14)
B. Establishing David’s Rule (11:1–47)
C. Supporting David’s Rule (12:1–40)
D. Transferring the Ark: First Attempt (13:1–14)
E. The World Stage (14:1–17)
F. Transferring the Ark: Second Attempt (15:1–29)
G. The Ark in Jerusalem and the Tabernacle in Gibeon (16:1–43)
H. Dynasty and Temple (17:1–27)
I. Victory over the Nations and Administration in Israel (18:1–17)
J. Victory over Ammon and Aram (19:1–19)
K. Victory over Ammon and Philistia (20:1–8)
L. The Census (21:1–22:1)
M. Initial Provision and Commission to Build the Temple (22:2–19)
N. Personnel for Temple and Kingdom (23:1–27:34)
O. Commissioning Solomon (28:1–21)
P. Charging the Assembly (29:1–30)
3. The Account of Solomon (2 Ch 1:1–9:31)
A. Ascending the Throne (1:1–17)
B. Preparing for the Temple Project (2:1–18)
C. Building the Temple Structure (3:1–17)
D. Creating the Temple Furnishings (4:1–22)
E. Transferring the Ark in Jerusalem (5:1–14)
F. Dedicating the Temple—Solomon’s Speech and Prayer (6:1–42)
G. Dedicating the Temple—God’s Response to Solomon (7:1–22)
H. Other Pursuits (8:1–9:31)
4. The Post-Solomonic Accounts (10:1–36:23)
A. The Reign of Rehoboam (10:1–12:16)
B. The Reign of Abijah (13:1–14:1)
C. The Reign of Asa (14:2–16:14)
D. The Reign of Jehoshaphat (17:1–20:37)
E. The Account of Jehoram (21:1–20)
F. The Accounts of Ahaziah, Athaliah, and Joash (22:1–24:27)
G. The Account of Amaziah (25:1–28)
H. The Account of Uzziah (26:1–23)
I. The Account of Jotham (27:1–9)
J. The Account of Ahaz (28:1–27)
K. The Account of Hezekiah (29:1–32:33)
L. The Account of Manasseh (33:1–20)
M. The Account of Amon (33:21–25)
N. The Account of Josiah (34:1–35:27)
O. The Final Royal Accounts, Exile, and Restoration (36:1–23)