Introduction to 1–2 Chronicles

Overview

Stories are integral to the lives of people in all societies. At one level they entertain, but at a deeper level stories shape our lives, especially those stories told and retold within families, churches, ethnic groups, organizations, or nations. Such stories tell us where we have come from, where we belong, where we find our values and direction—“this is the way we do things.” These stories rehearse the past in order to illuminate the present and point the way to the future. For God’s people, biblical narrative provides images of hope that sustain life and faith, helping us to persist in moving forward. Stories may be linked with rituals, often annual, and their very familiarity is their power.

The books of 1–2 Chronicles (hereafter “Chronicles”) narrate the past for people who, in exile, had experienced the loss of all that seemed permanent or had given their life meaning and identity. Now they have begun to rebuild as a community of God’s people under foreign domination. While much in Chronicles parallels 2 Samuel and 1–2 Kings, the emphases here are different; Chronicles exhibits retelling and rearrangement, and a substantial amount of its material has no parallel. History is usually told by victors and rulers, from their perspective. But here history is told among a people who are politically, economically, and militarily weak, ruled by others. The Chronicler encourages faith that “O Lord, God of our fathers, are you not God in heaven? You rule over all the kingdoms of the nations” (2 Chron. 20:6), and in worship the people are to sing, “Let the heavens be glad, and let the earth rejoice, and let them say among the nations, ‘The Lord reigns!’” (1 Chron. 16:31; cf. Theology of 1–2 Chronicles).

In terms of overall structure, the opening genealogies of Chronicles (1 Chronicles 1–9) place the people in the context of all humanity and describe an Israel that has continued as twelve tribes since the time of the patriarch Israel and his sons. Judah’s genealogy, which includes David’s line, is listed first, with the central genealogy being that of Levi, from whom come the priests and other temple functionaries. This arrangement underscores the importance of both David and the temple for the rest of the book.

After a brief account of Saul’s death (1 Chronicles 10), the rest of 1 Chronicles tells of David’s reign, with detailed arrangements for the ark and preparations for the temple Solomon will build, along with summaries of David’s victories and lists of his “mighty men.” David is unable to build the temple, “for [he is] a man of war” (1 Chron. 28:3), but he provides plans and material and ensures the nation’s support. Solomon’s reign is the focus of 2 Chronicles 1–9, with attention given to the temple building and dedication and also to his achievements.

The following chapters focus on Judah’s kings (2 Chronicles 10–36); northern kings appear only when they impinge on the south, though we do read of people from northern tribes participating in temple worship in Jerusalem. The reigns of the reformers Hezekiah (2 Chronicles 29–32) and Josiah (2 Chronicles 34–35) stand out. Finally, after a brief account of Jerusalem’s final capture and burning (2 Chron. 36:17–21), the book ends positively with the Persian king Cyrus’s decree, its concluding words providing an ongoing challenge: “Whoever is among you of all his people, may the Lord his God be with him. Let him go up” (2 Chron. 36:22–23).

Title

The Hebrew title from at least rabbinic times is Sefer Dibre Hayyamim, “The Book of the Events [or “Words”] of the Days”; this follows the wording used for lost works mentioned in 1–2 Kings (cf. 1 Kings 14:19, 29). The Septuagint title is Paraleipomenōn, meaning “matters left out,” implying that Chronicles is predominantly a supplement to 1–2 Kings.

While keeping the Septuagint name in the Latin Vulgate, Jerome (c. AD 400) described the book as a “chronicle of all divine history,” using a Greek term (chronikon) for a selective historical account in chronological order.¹ He recognized that, rather than a supplement, Chronicles is a rewriting beginning with Adam. Martin Luther took up Jerome’s word in his lectures and his 1534 German translation, using the title Die Chronika. This influenced Miles Coverdale’s 1535 English translation, the first to have “Chronicles” as an English title, which was followed by subsequent English versions. In Hebrew manuscripts Chronicles is a single book (1 Chron. 27:25 is marked as the middle verse). The now universal division into two follows the earliest Septuagint manuscripts.

Author, Date, and Occasion

Jewish tradition names Ezra as the author of both Chronicles and Ezra–Nehemiah, but differences of emphasis and interest between these books point to separate authorship. The author of Chronicles remains anonymous and is commonly spoken of today simply as the Chronicler. The extensive content of Chronicles relating to temple worship and its organization suggests he was a Levite.

With regard to date, it may be noted that, following its genealogies (1 Chronicles 1–9), the narrated history of Chronicles covers around five hundred years, from Saul’s death (c. 1010 BC) to Cyrus’s decree enabling return from exile (539 BC). The book’s content provides clues that its written date was some generations later. The Persian daric coin (1 Chron. 29:7) was first minted in 515 BC and named after Darius I. The list in 1 Chronicles 9:2–34 of people who resettled in the land has some similarities to that in Nehemiah 11:3–19 (which was written after 450 BC). Most likely the ending, 2 Chronicles 36:22–23, with its dramatic final “Let him go up,” quotes from a longer form given in Ezra 1:1–4 and was known to the first hearers of Chronicles (Ezra was also written after 450).² Further, the list of David’s descendants in 1 Chronicles 3:19–24 continues after Zerubbabel, although the text is unclear as to how many generations are involved (interpretations vary from two to ten; cf. comment on 1 Chron. 3:17–24). It is common to surmise a date of around 400 BC or later for the book as a whole.

The Chronicler thus addresses a situation in which the prophetic vision of a glorious return from exile, with the restoration of Davidic rule, the return of God’s glory to the temple, and God’s kingdom being recognized by the nations, has yet to be realized. Some Jews have returned, but their home is a small Persian province, Yehud (Judea, c. 30 mi./48 km north to south).

When life seems unspectacular and promises slow in fulfillment, the Chronicler addresses his audience with a story told in a way that highlights their common continuing identity as God’s people, Israel, among the nations. In the temple, with continuing Levitical structures established by David, Israel has a central place for worship, affirming God’s kingship and the people’s allegiance to him. God’s people may also find encouragement in the reminders of how through the long centuries God has blessed those who humbly turned to him (cf. Theology of 1–2 Chronicles). Despite the outward circumstances of apparent weakness under the Persians, here is encouragement to persist in faithful, trusting hope in God.

Genre and Literary Features

Genealogies and Lists

Chronicles opens with several genealogies. The Chronicler adapts standard formats, reflecting differing sources and at times mixing styles and including narrative comments that relate to his emphases (cf. Overview of 1 Chron. 1:1–9:34). Appropriately placed within the narrative of the rest of the book are lists covering a range of subjects, from David’s “mighty men” (1 Chron. 11:10–12:40) to organization of temple personnel (1 Chron. 23:1–26:32), again often with interposed brief narrative comments. Lists in the account of David’s reign cover more than half the verses of 1 Chronicles 11–29 (cf. Overview of 1 Chron. 11:1–29:30).

Narrative

Following the opening genealogies, features common to all narrative are evident. The overall story is told in a series of scenes, each commonly involving two or three main characters. As in a stage play, dialogue is common for moving the story forward, with scenes generally having only two or three speaking parts, one often being the Lord. For example, in 1 Chronicles 21 the speakers are David and Joab (vv. 1–3), then David and the Lord through Gad (vv. 8–18), followed by David and Ornan (vv. 21–25). Groups (“all Israel,” “leaders,” and the like) speak as one voice (e.g., 1 Chron. 13:4).

Dramatic flow (or plot) is found via descriptions of situations that create tension and call for resolution (“What will happen now?”), followed by some change that brings resolution, which in turn leads to a new situation. For example, in 1 Chronicles 13 David has become king in Jerusalem, but the ark is in Kiriath-jearim, so action is taken to move the ark. On the way, Uzzah touches the ark, resulting in “the anger of the Lord” and the ark’s remaining in the house of Obed-edom. In an unexpected twist, “The Lord blessed the household of Obed-edom,” leading to further change and resolution in 1 Chronicles 15 as the ark is brought to Jerusalem.

Another narrative technique is the arrangement of material. Like a piece of jewelry comprising several stones, components are arranged to form a beautiful whole rather than being a random collection of individual parts. For example, in the account of Solomon’s reign, 2 Chronicles 1–9, the temple is central, along with a consecutive arrangement of chapters 3–7 that makes chapter 7 its climax.³

Any telling of the past involves selecting what to include and how to communicate, and these decisions are made in view of the audience. (Preachers do this regularly in the retelling of biblical stories or personal testimonies.) A comparison with 2 Samuel–Kings helps us to see the Chronicler’s interests and emphases as he writes for his different audience.⁴ Even in narrative sections that reproduce almost exactly the wording of Samuel–Kings, Chronicles exhibits extensive selectivity and retelling. Brief statements in passing show that the Chronicler assumes that his hearers are familiar with details in Samuel–Kings peripheral to his interests.⁵ At times, whole sections are restructured, as in the account of David’s reign (1 Chronicles 11–29). At other times, short additions highlight how a particular success is associated with allegiance to and worship of the Lord, or, conversely, how defeat is due to unfaithfulness (e.g., 2 Chron. 12:2; 15:19; 16:7–10). Many sections have no parallel in Samuel and Kings at all or reference events mentioned there only briefly, such as Hezekiah’s religious reforms (2 Chronicles 29–31; cf. 2 Kings 18:4, 22). In short, Chronicles provides another perspective on what God has been doing in the life of his people and the nations and on how he desires his people to respond.⁶

Speeches, Prayers, and Prophecies

Speeches, prayers, and prophecies are particularly prominent at key transition points and at (or near) the beginning of sections. For example, the book’s first speech relates to the bringing of the ark to Jerusalem (1 Chron. 13:2–3). While the majority of these speeches have no parallel, a minority are also in Kings, though here they are invariably adapted to reflect the Chronicler’s concerns.

When embedded in narrative, speeches and prayers focus hearers’ attention on key themes, while prophecies draw attention to the word and activity of God (as in the prophetic books) as well as to varied human responses and consequences. When a prophet speaks, the introductory messenger formula “Thus says the Lord” is normal, although at times in the text the Lord himself may be the speaker.

TABLE 3.1: Speeches, Prayers, and Prophecies in Chronicles

Note: Italics signifies same wording as in Samuel–Kings; underline signifies some modification of Samuel–Kings; regular font indicates the passage is unique to Chronicles.

Psalms

Whereas psalms or songs in Samuel occur on the lips of individuals (Hannah: 1 Sam. 2:1–10; David: 2 Sam. 22:1–51 [= Ps. 18:1–50]; 2 Sam. 23:1–7), in Chronicles all are sung corporately or in a public worship setting, always paralleling sections of Psalms. Levites are to sing regularly in the temple (1 Chron. 16:7–36 [Pss. 105:1–15; 96:1–13; 106:1, 47–48]), and Solomon ends his public prayer at the temple dedication by citing Psalm 132:8–10, 16 (2 Chron. 6:41–42). The short refrain “For he is good, for his steadfast love endures forever,” found frequently in Psalms (106:1; 107:1; 118:1, 29; 136:1), is sung by all people at the temple in 2 Chronicles 7:3 and also by Levitical choirs at the temple in 2 Chronicles 5:13, as well as in a slightly modified form while going into battle in 2 Chronicles 20:21.

Citation of Records

As in Kings, various formulas at the end of each king’s reign cite written sources. The phrasing varies; sources cited are both royal and, more frequently, prophetic (cf. comments on 1 Chron. 29:26–30; 2 Chron. 16:11). The genealogies also cite sources (1 Chron. 4:33; 5:17; 7:9; etc.), and a summary statement speaks of recording “all Israel” in “genealogies . . . written in the Book of the Kings of Israel” (1 Chron. 9:1).

Text

In several places, as shown by footnotes (e.g., 1 Chron. 1:6, 17), the ESV translators have appropriately chosen to follow the Septuagint rather than the standard Hebrew text used today (the Masoretic Text). Further, passages where Samuel–Kings and Chronicles closely overlap have occasional minor differences, and at times translators have chosen to follow the Samuel–Kings text (e.g., 1 Chron. 11:11; 2 Chron. 6:27). The principles of textual criticism usually allow translators to make these decisions with good confidence. Importantly, these differences do not affect the overall theology of the book, and many of them relate simply to differences in numbers or the spelling of names.

Theology of 1–2 Chronicles

Like an orchestral player, Chronicles brings its own contribution to the rich harmony of biblical theology. Certain themes are emphasized, while others remain in the background.

The World of “the Nations”

Chronicles opens with the genealogy of Adam and ends with a decree of the Persian Cyrus; in between, it focuses on the Israelites. Thus the Chronicler places the ongoing story of God’s people within God’s purposes for the whole of humanity.

In 1 Chronicles, the opening genealogy sets the scene, leading to “Abram, that is, Abraham” (1:27), a reminder of the covenantal name change for the one who was to be “the father of a multitude of nations” (Gen. 17:5). Details of people and nations other than Israel continue in the second half of the chapter (Israel is named in 1 Chron. 1:34, but his details do not come until ch. 2), and the nations continue to be part of the ongoing story of Israel in the chapters that follow. They “fear” due to the “fame of David [that] went out into all lands” (1 Chron. 14:17; cf. 29:30; 2 Chron. 20:29), and they are to hear of God’s universal “glory” as he “reigns” (1 Chron. 16:24, 31; cf. 2 Chron. 20:6). His delivering of the people is so that his glory might be known among the nations (1 Chron. 16:35; 17:21), and the wealth of the nations is for the Lord’s temple (18:11).

In 2 Chronicles, the “nations” are mentioned in ways that encourage God’s people to be faithful. As a warning, the people are reminded that Israel’s following of the nations’ “abominations,” their worship of other gods, resulted in exile (28:3; 33:2, 9; 36:14). Positively, the story is told of how, although the Assyrian Sennacherib’s self-vaunting words declared the powerlessness of other nations’ gods and of the Lord (32:13–15, 17), deliverance following prayer led to Hezekiah’s being “exalted in the sight of all nations” (32:23). The book ends with a positive affirmation by a foreigner, the Persian Cyrus, that “the Lord, the God of heaven, has given me all the kingdoms of the earth, and he has charged me to build him a house at Jerusalem” (36:23).

The ways in which Israel should relate to foreigners are variously illustrated. While nations might threaten, and reliance on foreign alliances is a sign of Israel’s faithlessness leading to defeat (e.g., 2 Chron. 16:7–9), friendly relationships while remaining faithful to God are affirmed (e.g., Solomon and Tyre; 2 Chron. 2:3–16). Non-Israelites are named among David’s “stewards” (1 Chron. 27:30–31) and included among people constructing the temple (1 Chron. 22:2; 2 Chron. 2:7, 13–14), implying that they are welcome.

To a small, weak community under the wealthy, powerful Persian king, the Chronicler places the present in the flow of the ongoing story of God’s rule among the nations. God is still king, and the people are to continue in faithful worship, obeying him in life. They can pray for a deliverance that will bring glory to God in all nations.

“All Israel”

“All Israel” is a motif throughout Chronicles, the phrase frequently added in verses otherwise paralleling Samuel–Kings. The genealogies include all tribes; none of the descendants of Jacob’s sons are excluded from the continuing “all Israel” (1 Chron. 7:12 may refer to Dan; cf. comment there). Apart from 1 Chronicles 16:13, 17, where “Jacob” and “Israel” are in parallel lines, the patriarch is always called “Israel” (12 times), so highlighting the family ties among the Israelite tribes. The most prevalent titles for God are “(the Lord,) God of Israel” (34 times) and “(the Lord,) the God of our/your/their/his fathers” (27 times; cf. none in Kings), evoking his promise of land to the patriarchs. Clearly, he is God of all the tribes, all descended from Israel and worshiping the same God, all promised the same land as long as they remain faithful.⁷

This emphasis is especially important in light of the historical situation. As it was people of the southern kingdom of Judah who were taken into exile in Babylon (the northern kingdom has ended 135 years previously), the majority of returnees were identified with the tribe of Judah or the smaller tribe of Benjamin. Further, the Persian province was given the name “Yehud/Judea,” and in time the people became known as “Jews, Judeans” (as in the NT) rather than the preexilic “Israelites/people of Israel.” It is thus understandable that those of the tribe of Judah might have seen themselves as being in some ways superior to those of other tribes, even defining what it meant to be God’s people. (A parallel might be seen in modern nations where one people group dominates.)

The Chronicler, however, highlights ways in which people of the northern tribes are still equal members of “all Israel.” In the genealogies, although he lists Judah first, he describes the transfer of birthright from Reuben to the “sons of Joseph” (Ephraim and Manasseh), not to Judah (1 Chron. 5:1–2). The list of returnees explicitly includes people of “Ephraim, and Manasseh [who] lived in Jerusalem” (1 Chron. 9:3; contrast Neh. 11:1–18). After the division of the kingdom, the first “word of the Lord” reminds Rehoboam that Judah and Benjamin are part of “all Israel” (2 Chron. 11:3; not in 1 Kings 12:23). The Chronicler tells of the invited participation in temple worship of people from the northern tribes (2 Chron. 11:16; 15:9; 19:4; 30:1, 18; 34:9), along with positive actions of northern faithful followers who are “relatives” (2 Chron. 28:8–15). They are all welcome, without discrimination.

While foreign wives are excluded in Ezra and Nehemiah’s reforms (Ezra 9:1–2; Neh. 13:23–30), the Chronicler names several such foreign wives, including David’s, or foreign husbands, including that of David’s sister (1 Chron. 2:3, 17, 34–35; 3:1, 2; 4:17; 7:14; 8:8; 2 Chron. 2:13–14; 8:11; 12:13; 24:26). Unlike 1 Kings 11:1–8 and Nehemiah 13:26, the Chronicler is silent regarding Kings’ criticism of Solomon’s wives. This is not to water down the warning against the worship of other gods (cf. Theology of 1–2 Chronicles: Divine Reward and Punishment) but to welcome all who turn to the Lord and serve him wholeheartedly, irrespective of their past. They too become part of “Israel.”

Another component of this all-embracing perspective is the role of the “assembly” (Hb. qahal describes a gathering of people for a specific purpose, often cultic). The “assembly” existed from the time of the exodus (Ex. 12:6; Deut. 5:22), and the king became its convener. Several passages in Chronicles speak of the whole “assembly” as involved in decisions and activities. This contrasts with 2 Samuel and Kings, which might mention only the king, or the king and his associates, but not the “assembly.”⁸ An example from the early days of David’s reign is the account of the decision to bring the ark to Jerusalem (1 Chron. 13:1–5; cf. 2 Sam. 6:1). The consultative, participatory role of the people is relevant to a community that no longer has a king—the “assembly” continues.⁹

Covenants: Abraham, Moses, and David

The Chronicler refers explicitly to the promises to Abraham only twice (1 Chron. 16:15–18 [= Ps. 105:7–11]; 2 Chron. 20:7), although they may be implied in “Abram, that is, Abraham” (1 Chron. 1:27) and “the God of Abraham, Isaac, and Israel” (1 Chron. 29:18; 2 Chron. 30:6).

The Mosaic covenant is mentioned throughout the narrative, with frequent reference to what Moses “commanded,” often with addition of a phrase such as “according to the word of the Lord” (1 Chron. 15:15; 22:13; 2 Chron. 8:13; 33:8). Later in Chronicles we read of a written “Book (of the Law) of Moses” (2 Chron. 23:18; 25:4; 34:14; 35:12). Out of all the Mosaic laws known to us from Exodus to Deuteronomy, the great majority of references in Chronicles are to specific instructions for the ark and the associated tabernacle, as well as for Levitical arrangements and sacrifices. At the same time, it is clear that the Mosaic law as a whole was valued, as evident from the Lord’s emphasis in 2 Chronicles 33:8 on “all that I have commanded them, all the law, the statutes, and the rules given through Moses.”

In the reforming reigns of Hezekiah and Josiah, the exodus is implied but not named through long descriptions of Passover celebrations (2 Chronicles 30; 35; cf. the briefer 2 Kings 23:21–23). Elsewhere the events leading to the Mosaic covenant are also barely mentioned (1 Chron. 17:21; 2 Chron. 5:10 [both paralleled in Kings]; 7:22), while allusions from Kings to the exodus are omitted (e.g., 1 Kings 6:1; 8:21b, 50b–53). This may be due to the Chronicler’s context: living at peace, with some support, under Persian rule. (In Solomon’s temple dedication prayer the Chronicler modifies Kings’ mentions of “captors” and “enemies” [1 Kings 8:47–48; 2 Chron. 6:37–38].) To describe a religious festival would not appear unusual, although to the Jews themselves Passover would be a clear reminder of the God who delivers.

Significantly, emphasis shifts to the Davidic covenant. In Solomon’s temple dedicatory prayer, in place of the appeal in 1 Kings 8:51–53 to God’s having brought “your people” out of Egypt, 2 Chronicles 6:41–42 quotes Psalm 132:8–10, 16, transferring the appeal to “your steadfast love for David your servant” (cf. comment on 2 Chron. 6:40–42). In this way, the Chronicler draws attention to the Davidic covenant (established in 1 Chronicles 17) as a basis for continuing appeal to God.

At the same time, the Chronicler’s insertion in Hiram’s letter to Solomon (“Because the Lord loves his people, he has made you king over them”; 2 Chron. 2:11) and expansion of the queen of Sheba’s praise (“Because your God loved Israel and would establish them forever, he has made you king over them”; 2 Chron. 9:8) illustrate how the Davidic covenant flows from God’s longstanding covenantal love for his people. For the Chronicler, the Davidic covenant is at the fore, but it flows from the same love of God evident from the time of Abraham (1 Chron. 16:15–18, 34)—and which by implication continues for his hearers.

David, God’s Kingdom, and God’s House

The Chronicler places God’s promises to David within the ongoing story of God’s kingdom and directs attention to the temple. For example, God’s words in 2 Samuel 7:16, “your house [= dynasty] and your [David’s] kingdom,” become in 1 Chronicles 17:14, “my house [= temple] and my [God’s] kingdom” (see also 1 Chron. 10:14; 28:5; 29:11; 2 Chron. 9:8 [cf. 1 Kings 10:9]; 2 Chron. 13:8). Moreover, the king’s throne is called “the throne of (the kingdom of) the Lord” (1 Chron. 28:5; 29:23; cf. 2 Chron. 9:8).

Directing hearers to God’s kingdom and temple is important for the postexilic community. Although they now have no Davidic throne in a Davidic “palace,” God’s kingdom continues, and the temple is his “palace.” (In 2 Chron. 2:1, the English words “temple” and “palace” translate the same Hebrew word.)

Further, the Chronicler closely ties together David and the temple. He includes the account from 2 Samuel 7 of David’s initial plan and God’s response (1 Chronicles 17), but whereas 2 Samuel says nothing further beyond its account of David’s purchase of what became the temple site (2 Sam. 24:18–25 = 1 Chron. 21:18–27), the Chronicler details David’s comprehensive arrangements for the temple, with attention given particularly to its organization and worship (1 Chronicles 23–28). David sets everything in order, ready for Solomon to implement (1 Chron. 28:11–21). Thus, while there may not now be a Davidic ruler, David’s major task had been to establish the temple worship, and there is frequent mention of continuing temple activity in accord with what David had assigned (1 Chron. 6:31–32; 9:22; 2 Chron. 8:14–15; 23:18; 29:25; 35:4, 15). The postexilic community may be under Persian rule, including the emperor’s patronage of the temple (2 Chron. 36:23; Ezra 6:1–12), but the structure of temple worship continues what David arranged centuries before (Ezra 3:10; 8:20; Neh. 12:24, 45–46).

What is more, the temple carries forward the covenant relationship established at Sinai. As the ark is placed within the temple, we find mention of the Sinaitic “covenant” (2 Chron. 5:10; 6:11), and the Chronicler often expands the common “the ark of God/the Lord” to “the ark of the covenant of the Lord” (1 Chron. 15:25–29; 16:6, 37; etc.), that is, the covenant established at Sinai. This affirms the continuity of the covenant relationship.

The importance of what happens at the temple is also emphasized when the actions of later kings are compared with those of David. The criterion is whether they continue pure, sole worship of the Lord in the temple as established by David. Military victory is associated with a positive comparison (2 Chron. 29:2, followed by the narrative of 29:3–32:23) and, conversely, defeat with failure to follow David (2 Chron. 28:1–5; 33:7–11). In this way, the focus is on not only David but also the temple and its worship.

When speaking of the kingdom, it is important to consider the question of whether Chronicles presents a messianic hope, a restoration of the Davidic monarchy. Arguments have been made for and against.¹⁰ The Davidic line is continued for some generations after the return (1 Chron. 3:17–24), raising the possibility that such hope is being presented, but does a comparison with Saul’s continuing line (1 Chron. 8:33–39) suggest that all that is being said is that the family has continued? Does 2 Chronicles 6:16 suggest a condition, and 1 Chronicles 17:14 guarantee only the reign of Solomon? Whereas Kings ends with a glimmer of hope in the situation of Jehoiachin (2 Kings 25:27–30), Chronicles ends only with mention of Cyrus—and the Lord’s “house,” not David’s.

At the same time, however, 2 Chronicles 7:18 has strengthened the equivalent words in Kings by referring to a “covenant” and using words that echo the messianic promise of Micah 5:2. Two other references to “covenant” are when the dynasty is under threat: 2 Chronicles 13:5 speaks of the Lord’s giving “the kingship over Israel forever to David and his sons by a covenant of salt” and in 21:7 he was “not willing to destroy the house of David [2 Kings 8:19: “Judah”] because of the covenant that he had made with David.” Also relevant are instances of “steadfast love” (Hb. hesed ), which is frequent throughout the OT in contexts of covenantal relationships and refers to a kindness, faithfulness, and commitment that is more than legal.¹¹ In Chronicles its contexts are both the Abrahamic covenant (1 Chron. 16:15–18) and the Davidic (1 Chron. 17:13; 2 Chron. 1:8; 6:14–15, 42). Thus within Chronicles, the repeated singing of “his steadfast love [hesed] endures forever” (1 Chron. 16:34, 41; 2 Chron. 5:13; 7:3, 6; 20:21) can evoke both covenants in the minds of postexilic worshipers. In ongoing prayer and praise we find an affirmation of hope based on God’s covenantal promises to David, alongside those to Abraham.

Temple, Levites, and Worship

The temple, its variety of ministries, and its public worship are a dominant feature of Chronicles. Solomon’s palace is barely mentioned (2 Chron. 2:1, 12), for focus is on the temple, God’s “house” (Hb. bayit, “house,” is used for both a king’s “palace” and God’s “temple”; significantly, Hb. birah, “royal citadel, palace complex,” is used of the temple in 1 Chronicles 29:1, 19). Its elaborate details mimic those of a Persian royal palace, personnel, and ceremonies, so that, over against Persian imperial rule, the temple points to God, who rules “over all the kingdoms of the nations” (2 Chron. 20:6).¹² David’s preparing for the establishment of the temple ritual mirrors Moses’ establishment of tabernacle worship. This is seen in various ways. Moses made the tabernacle “in the wilderness” (1 Chron. 21:29; 2 Chron. 1:3) according to “the pattern” (Hb. tabnit) he was shown on Mount Sinai (Ex. 25:9, 40). Now David tells Solomon “the plan” (again tabnit; 1 Chron. 28:11, 12, 18, 19) for the temple architecture, priests, Levites, and furnishings, describing these as “made clear to me in writing from the hand of the Lord” (1 Chron. 28:19).

Moses had given instructions concerning the Levites’ duties, some of which dealt with how the tabernacle and the ark were to be moved from place to place; these are followed by David in bringing the ark to Jerusalem and into the tabernacle (1 Chron. 15:11–15; also implied in 16:7, 37–42). What is more, in light of the changed circumstances of a large temple complex and the ark permanently in place, David makes detailed arrangements for the diverse duties of the Levites, including the priests (1 Chronicles 23–26). These are itemized in the charge to Solomon (1 Chron. 28:21) and implemented by him “according to the ruling of David . . . for so David the man of God had commanded” (2 Chron. 8:14–15). In short, the temple is now to be the place for the sacrifices and offerings prescribed by Moses. This is the place God has chosen (2 Chron. 6:5–6), and it is the place at the end of the book to which people are to “go up” (2 Chron. 36:23).¹³

The centrality of the temple is seen in that it is God’s “house,” where he “dwells”: it is the central point where all the people “serve” God as they might “serve” a king.¹⁴ People come there bringing their worship, sacrifices, and offerings, and from there his teaching goes out (as in Isa. 2:3). It is to the temple that the people make petitions (2 Chron. 6:18–40). There is also repeated affirmation that “Jerusalem” is the place God has chosen “forever” (1 Chron. 23:25; 2 Chron. 6:6; “Jerusalem” is also specifically named in 1 Chron. 6:10, 32; 21:1–17; 2 Chron. 3:1; cf. 1 Chron. 21:18–22:1). This may be a polemic against other potential postexilic centers.¹⁵ The Persian ruler may have ordered the reestablishing of the temple and its worship (2 Chron. 36:22–23), but the worship itself boldly counters the Persian royal ideology, with its worship of Ahura Mazda (cf. comment on 1 Chron. 16:8–36).

Temple worship is characterized by “rejoicing, joy” (1 Chron. 15:25; 16:10, 31; etc.; Hb. samakh/simkhah occurs 25 times, sometimes translated “glad[ness]”). Not surprisingly, music therefore has a major place in temple duties (1 Chron. 6:31–47; 23:2–6, 30; 25:1–31), is reaffirmed in Hezekiah’s reforms (2 Chron. 29:25–30; 30:21–22; 31:2), and continues in the second temple (1 Chron. 9:33). A range of instruments accompanies praise in song (2 Chron. 5:12–13), with priests blowing “trumpets” (1 Chron. 15:24; 16:6; 2 Chron. 5:12; 7:6; etc.). Uniquely in Chronicles, music accompanies individual offerings and major festivals and ceremonies (1 Chron. 15:16–28; 16:4–42; 2 Chron. 7:6; etc.), as well as troops in battle (2 Chron. 13:12, 14; 20:19–22, 26–28).¹⁶

Worship continues in the temple, but there is unfulfilled expectation. In recounting the temple dedication, the Chronicler inserts an adaptation of Psalm 132:8–10, an appeal to God to “go to your resting place” and “remember your steadfast love for David your servant” (2 Chron. 6:41–42). An immediate answer is seen when “The glory of the Lord filled the temple” and the response of “all the people” is that “his steadfast love endures forever” (2 Chron. 7:1–3). Following the exile, however, people have yet to experience the return of God’s glory (cf. Relationship to the Rest of the Bible and to Christ). As they now hear the passage in public worship, they are able to repeat the appeal in prayerful expectation that the king will defeat his enemies (and so “rest”), with God’s glory filling all.

Divine Reward and Punishment

Two key passages introduce words and phrases prominent in Chronicles. In the first, David charges Solomon: “If you seek [the Lord], he will be found by you, but if you forsake him, he will cast you off forever” (1 Chron. 28:9; cf. comment on 28:9–10 for instances of “forsake” and “be found”). Later, following Solomon’s temple dedication prayer, the Lord responds: “If my people who are called by my name humble themselves, and pray and seek my face and turn from their wicked ways, then I will hear from heaven and will forgive their sin and heal their land” (2 Chron. 7:14; cf. comment on 7:13–16 for a list of passages with “humble (oneself),” “pray,” “seek,” “turn,” or “hear”). Alongside these words, the Chronicler’s most common term for sin, “breaking faith, unfaithfulness” (Hb. maʻal; sixteen instances, none in Samuel–Kings), shows that the key concern is living appropriately within the covenant relationship. Failure to do so is incredibly serious, as seen by the fact that this word summarizes the reason for exile (1 Chron. 9:1; cf. 2 Chron. 36:14) and for the kingdom’s being turned over from Saul to David (1 Chron. 10:13).

The above words and phrases occur in many passages unique to Chronicles, or as added comments in passages matching Kings. They are thus a special focus of Chronicles. Negatively speaking, “forsaking” may be evident in apostasy, neglect of the temple, rejection of prophetic warnings, or blatant injustice, and it leads to war, defeat, and loss (cf. comment on 1 Chron. 28:9–10). By way of contrast, “humbling,” “seeking,” “turning,” and so on lead to blessings of prosperity and peace (cf. comment on 2 Chron. 7:13–16). Both judgment and restoration are often immediate, although punishment is generally delayed in order to give opportunity to change, with prophets sent to urge repentance, with forgiveness following (e.g., 2 Chron. 12:1–8; 16:7–10; 19:1–3; 24:17–20; summarized in 36:15–16). Related are repeated exhortations to follow God’s ways as the path to “succeed, prosper” (forms of tsalakh), with examples of such success (cf. comment on 1 Chron. 22:11–16). We are not to see a mechanical cause and effect (quid pro quo) but rather the actions of a God who desires that his people serve him wholeheartedly. Especially in restoration, God’s forgiving grace stands out—seen, for example, in the temple itself being on the site where David offered sacrifice in repentance (1 Chron. 21:16–22:1), and in the unexpected account of Manasseh’s “humbling himself” and of God’s merciful response (2 Chron. 33:10–13).

By narrating several examples of God’s response when people turn to him, the Chronicler encourages his hearers: as God has kept his promises in the past, so they can look forward in hope as they “turn” to him—a hope equally available to us today. God desires to bring full restoration to his people, and he calls them to be faithful, loyally trusting and worshiping him alone. Hope is sustained in “humbly” worshiping him.¹⁷

Theology Embodied in Narrative—and Those Lists

In discerning the theology of Chronicles and its ongoing significance, it is essential to recognize that here God has chosen to speak using a narrative, not an abstracted set of truths. For some centuries, influenced by the Enlightenment, it has been common in the West to downplay story as somehow less valuable than abstract truths. It is now more common (as it has always been in many cultures) to recognize that stories, of both the past and the present, provide structure for identity, beliefs, and behavior, engaging the intellect, emotions, and will.¹⁸

The Chronicler communicates with his audience—and subsequent hearers—by telling in narrative form how God has related to his world and his people. He recounts what happened when God was faithfully worshiped, the consequences of failure to live in the covenant relationship, and how God’s grace was evident when people turned to him. Here is part of the ongoing drama of God’s purposes for his creation, a drama from which we are to learn as we take up our own part in it.¹⁹

Significantly, lists—with their numerous names—are an integral part of the Chronicler’s telling. Communities and individuals vary in the kinds of lists that interest them and in their responses to reading a list. In many cultures, lists may be of those who died in battle or in some community disaster, or may memorialize a group of donors who gave to a building. For many traditional and kinship-related societies, however, lists often involve genealogies and form a key component of identity. The same is true for the Chronicler, for whom the genealogies affirm continuity through the generations and show where people belong. Unlike histories that name only “important” people—usually kings or leaders or pioneers—Chronicles lists the diverse contribution of many people. To name such people is to honor them and their roles, to say “they are not forgotten,” and at the same time to encourage their successors in those roles.

“Believe His Prophets”

Prophets feature in the Chronicler’s unique material. The records of prophets associated with the court are cited as sources, and speeches by prophets are inserted (cf. Genre and Literary Features: Speeches, Prayers, and Prophecies; and Citation of Records). Focus is on the immediate response to the message and its results (e.g., 2 Chron. 11:2–4; 12:5–8; 15:1–15; 24:19). The arrangements David makes and commands for the temple ministry are “from the Lord through his prophets” Gad and Nathan (2 Chron. 29:25), and those set apart to minister at the temple are said to “prophesy” (cf. comment on 1 Chron. 25:1–6). More generally, Jehoshaphat calls people to “believe in the Lord your God . . . ; believe his prophets” (2 Chron. 20:20), and it is choosing to “not pay attention” to or to “scoff” at prophets (2 Chron. 24:19; 36:16) that leads to destruction. By these inclusions the Chronicler is calling postexilic hearers to listen to the words of “prophets,” those who spoke in the past and whose message continues to be relevant (now in canonical books), communicated now through the temple personnel (cf. Zech. 1:1–6).²⁰

The prophetic “word of the Lord” also communicates God’s ongoing purposes for his people beyond failure. After genealogies the story opens with the death of Saul because of his “breach of faith” (maʻal), followed by the anointing of David as king “according to the word of the Lord by Samuel” (1 Chron. 10:13–14; 11:3), and concludes with the destruction of the temple and the people’s exile because they are “exceedingly unfaithful [maʻal],” rejecting prophetic calls. Following from this is Cyrus’s proclamation regarding return and rebuilding of the temple, with exile and return both being to fulfill “the word of the Lord by the mouth of Jeremiah” (2 Chron. 36:12, 14–16, 21–22).

Relationship to the Rest of the Bible and to Christ

Location in the Canon

Versions of the Bible place Chronicles in different positions, and these varying locations may impact how the book is viewed. English versions follow the Septuagint in placing Chronicles after Kings. Like the Septuagint title, Paraleipomenōn (“things left out”), this location could lead to downplaying its importance and seeing it simply as a supplement. Placing it after Kings, however, does affirm the book’s historical dimension. Further, alongside each other, Chronicles and 2 Samuel–Kings can be seen as two parallel accounts, each telling the story of the monarchical period from distinctive perspectives to different audiences (cf. the four Gospels). Like two voices singing together, the harmony of two accounts is far richer than one.

Hebrew Bibles place Chronicles in the Writings, the third and final section of the Hebrew arrangement of the canon. There are two different traditions as to position. The oldest complete Hebrew manuscripts, the Aleppo Codex (c. AD 925) and Codex Leningrad (1008), have Chronicles as the first book of the Writings, so introducing the following Psalms (associated with David and the temple) and Wisdom Literature (associated with Solomon). Alternatively, in rabbinic tradition coming before these manuscripts, as well as in late medieval and printed texts coming after, Chronicles is the final book. This placement may be reflected in the all-embracing scope of Jesus’ speaking of “the blood of all the prophets, . . . from the blood of Abel to the blood of Zechariah, who perished between the altar and the sanctuary” (Luke 11:50–51; cf. Matt. 23:35), which may allude to incidents from the first and last books of the Hebrew canon (Gen. 4:8–10; 2 Chron. 24:20–22), although the association may be with chronologically first and last martyrs (cf. comment on 2 Chron. 24:17–22).

Placing Chronicles as the concluding book in the canon gives weight to two features. (1) Beginning with Adam (1 Chron. 1:1), Chronicles reviews the history of God’s people among the nations, with a focus on God’s kingship, David, and the temple, all of which are seen as relevant for the present despite foreign rule. (2) The ending of the whole Hebrew Bible is now a single word, weyaʻal, “Let him go up,” an invitation—or better, command—to demonstrate one’s allegiance to God’s reign through worship at the temple. God’s Word requires response.

Looking Back

Chronicles’ adaptation of material from Samuel and Kings is understandably most prominent, but throughout the book are quotes, imagery, and allusions to incidents from Genesis through Ezra–Nehemiah and to words from prophets. (These will be noted throughout the commentary.)²¹ Such quotes and allusions show the Chronicler’s awareness of the rich diversity of the history of God’s dealings with his people. He builds on this history, mentioning some matters only briefly (e.g., the Abrahamic covenant and the exodus) while expanding and highlighting others (e.g., the scope of “all Israel” and the role of gathering in worship at the temple in obedience to his commands).

Chronicles also quotes from the Psalms at length, sharing with them a frequent attention to God’s kingdom, David, temple worship, and the “assembly” of the people. Like Psalms, Chronicles gives voice to corporate prayers and praise as central to the life of the nation. Indeed, by quoting from Psalms in the midst of its stories and by emphasizing David’s instructions, Chronicles reinforces the use of the book of Psalms in worship by “the assembly of the godly” and indeed by “everything that has breath” (Psalms 149; 150).

Looking Forward

The various intertwining theological themes in Chronicles are developed and transformed in the NT in the light of the coming of Christ, “the son of David.” Like Chronicles, the NT opens with a genealogy; now the line of David finds its goal in Jesus, who is the “son of David,” “the Christ” (Matt. 1:1–17). The period from “the deportation to Babylon” (Matt. 1:11, 17) has come to an end, for this Jesus will “save his people from their sins” (Matt. 1:21); now there is “God with us” (Matt. 1:23). In various ways, the Gospels describe how Jesus fulfills what Chronicles highlights with regard to the exercise of kingship and the life of God’s people, particularly as these things are connected with the temple.

The Temple and Christ

The temple brings together several matters that are all seen in fresh light as a result of Christ’s coming: the reign of God on earth and his glorious presence, worship through sacrifices and praise, and the place where nations bring gifts and come to learn God’s ways.

At the completion of the tabernacle and at the dedication of Solomon’s temple, “the glory of the Lord filled the tabernacle/temple” (Ex. 40:34, 35; 2 Chron. 7:1, 2). Four hundred years after Solomon, however, Ezekiel saw the Lord’s glory leave the temple (Ezek. 11:22–23). And though in a subsequent vision he saw its future return (Ezek. 43:1–5), this did not take place when the temple was rebuilt in 516 BC. The Lord’s glory—his visible presence that would be evidence of full forgiveness and restoration—was yet to return (Hag. 2:6–9; Zech. 2:5, 10–11; Mal. 3:1).

Into this long-awaited hope came Jesus Christ, the ultimate manifestation of God’s visible presence. In him “the Word became flesh and dwelt among us, and we have seen his glory” (John 1:14). The word translated “dwell” has associations with the tabernacle, and the “tabernacling/dwelling” presence of God’s “glory” is made evident especially in John: Jesus speaks of his body as “the temple” (John 2:19–21) and shows his “glory” or “the glory of God” in many ways (“glory” 19 times; “glorify” 23 times), above all in his cross and exaltation (John 17:1). In Jesus we see God’s presence with us; rather than a physical building, Jesus is “the temple” that is the central symbol of God’s presence and reign.

Chronicles tells of reforming kings who cleanse the temple of idolatrous worship so that true sacrifices and praise can take place. After Jesus enters Jerusalem, acclaimed as “the Son of David” (fulfilling Zech. 9:9), he does the same, exercising his regal authority to cleanse the temple. But it is only “the blind and the lame” and “infants and nursing babies” who welcome him; the religious leaders reject him outright (Matt. 21:1–17). So follows the agonizing announcement of the temple’s destruction (Matt. 23:37–24:2); it had failed to fulfill its purpose of being a “house of prayer for all peoples/nations” (Isa. 56:7; Mark 11:17). This purpose will be fulfilled instead in the temple of Christ’s body, the church.

The Temple and the Church, in Life and Worship

The early Christians came to see what Jesus meant about “his body” as the temple (John 2:19–21), and they applied this truth in various ways. At times their focus was on the body of believers as the place of God’s special presence. Because the temple is where God dwells (his “house”), Paul can tell the church at Corinth that they “are God’s temple and that God’s Spirit dwells in [them]” (1 Cor. 3:16; cf. Eph. 2:21). God’s temple is becoming a “house of prayer for all peoples” (Isa. 56:7) as the church is now scattered among the nations.

At other times, the focus in the NT is on the body of believers as the place where God’s people offer him true praise. Peter blends images in speaking of Christians as being like “living stones . . . being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices” (1 Pet. 2:5). The writer to the Hebrews, after much contrasting of the former priesthood and sacrifices with the work of Christ, exhorts his hearers: “Through him then let us continually offer up a sacrifice of praise to God. . . . Do not neglect to do good and to share what you have, for such sacrifices are pleasing to God” (Heb. 13:15–16). The temple, its personnel, and its sacrifices have been transformed through the presence of God in Christ; it is now those “in him” who offer sacrificial praise to God.

Another perspective is given by John on Patmos, who emphasizes how all of history is leading to a time in which the temple of God’s presence will one day fill all the earth. At various points in Revelation, John sees in the heavenly temple the worship and service of God and the Lamb, the Lion of the tribe of Judah (Rev. 5:1–14; 7:15, 17; 11:19; etc.). But his culminating vision is of the new heaven and earth, where “the dwelling place [Gk. “tent”] of God is with man” (Rev. 21:3). There is “no temple” here, “for its temple is the Lord God the Almighty and the Lamb. . . . The glory of God gives it light, and its lamp is the Lamb. By its light will the nations walk, and the kings of the earth will bring their glory into it” (Rev. 21:22–24). On that day, earth becomes nothing less than the temple of God’s presence.

A final point of continuity between the temple and the church may be noted. In Chronicles, a major feature of temple worship is singing accompanied by many instruments (e.g., 1 Chron. 16:4–7; 25:1–8; 2 Chron. 5:11–14). Songs of praise in the heavenly temple, with harps as the instrument, are a feature of the book of Revelation (e.g., Rev. 5:8–14; 15:2–4), and it is likely that such songs were or became part of early church worship. Of note is the place of singing elsewhere in the NT (Matt. 26:30; Acts 16:25; Rom. 15:9; 1 Cor. 14:15; Eph. 5:19; Col. 3:16; Heb. 2:12; James 5:13). David “appointed that thanksgiving be sung to the Lord by Asaph and his brothers” (1 Chron. 16:7); now in Christ a worldwide continual “sacrifice of praise” is sung by all who “acknowledge his name” (Heb. 13:15).²²

“All Israel,” Its “Assembly,” and the Church

The Chronicler’s concern and vision for “all Israel”—the people of God as a community—is seen in the NT as well. Ekklēsia, the Greek word generally translated as “church” in the NT, is the term the Septuagint uses to translate Hebrew qahal, “assembly.” The Greek word, like the Hebrew, is not primarily abstract but refers to the physical gathering together of people for a purpose (cf. “assembly” in Acts 19:32). The activities of the “assembly” in Chronicles are seen now in the church: gathering for worship and being consulted and involved in, and sometimes initiating, major reforms. The Chronicler’s emphasis on the active role of the whole community of God’s people continues today, now empowered by God’s Spirit. Significantly, Paul addresses his letters to whole “churches,” “the saints” (only Phil. 1:1 adds “with the overseers and deacons”), and speaks of “one body [with] many members . . . [with] gifts that differ” (Rom. 12:4–6).

The Kingdom of God and the Whole Earth

Chronicles leaves unanswered the question of the long-term relationship between the kingdom of God and the peoples and kingdoms of the earth (cf. Theology of 1–2 Chronicles: The World of “the Nations”). The Persian rule known by the Chronicler was benignly tolerant as long as there was no opposition to its authority. It proclaimed its right to rule the whole world. In this context, Chronicles recounts at length the annual Passover celebration, which celebrated the overthrow of Pharaoh and the deliverance of God’s people and so looked ahead in hope to a time in which the enemies of God’s people would again be defeated (2 Chron. 30:1–27; 35:1–19).

This victory takes place in and through Jesus. The Gospel accounts at the time of the later Roman rule reveal various ways in which the coming of God’s kingdom in Jesus answers the vaunted claims of Caesar and his military might. “Lord,” “Savior of the world,” “bringer of peace on earth,” and “Son of God” were all titles used of Roman emperors—but now clearly are titles fit only for King Jesus (John 18:33–40; 19:12, 15, 19–22; cf. Acts 17:7; 28:31; Rom. 1:1–4). It is he who now has “all authority in heaven and on earth” (Matt. 28:18) and this means that humanity itself—with all its diverse peoples (e.g., 1 Chronicles 1)—becomes the scope of his order to “make disciples of all nations” (Matt. 28:19).

In this light, Passover itself now has a new meaning, as Jesus’ death and resurrection took place at the time of that feast (Matt. 26:1–2, 17–30; John 13:1; 19:14; 1 Cor. 5:7). This was the ultimate Passover, in which the forgiving God defeated the powers of evil, brought deliverance, and took up his reign. Christians today celebrate this new Passover of deliverance every time they partake of the Lord’s Supper, in this way “proclaim[ing] the Lord’s death until he comes” (1 Cor. 11:26).

Preaching from 1–2 Chronicles

Chronicles itself is an example of preaching that tells a story whose broad features are well known, doing so in a fresh way that includes quotes, allusions, and comments focusing on aspects that address the hearers’ situation. The Chronicler proclaims what God, the King, has been doing, as well as human responses and the consequences that follow. He narrates experiences of the past to point to life in the present. Further, apart from brief comments, the narrating itself, often through the voices of participants, is what communicates.

The challenge faced today is that hearers are generally not familiar with the book’s biblical imagery or allusions and may have only hazy awareness (if any) of even the broad features of the big story. Preaching of Chronicles commences with recognizing this unfamiliarity but aims to take the hearers on a journey that enables the biblical text to illuminate their own faith and obedience. The following are some ways forward:

1. (1) In preparation, one ought to compare the context of the early hearers with that of one’s congregation. How are they similar? Dissimilar? This can help better relate the passage to one’s hearers. The commentary has some suggestions.
2. (2) One might preach a series on selected narrative blocks, either consecutive (e.g., David’s reign) or scattered throughout. Because narratives portray the complexities of life, with its variety of human motivations and interactions, they are something with which most listeners can identify. Preachers could focus on a different theological theme/motif each time, as appropriate to that block, while pointing to other themes that may occur and relate.
3. (3) Preachers might offer a series on the theological themes/motifs of Chronicles by basing each sermon on a significant passage in which a particular theme is to the fore, being sure to tell the story found in the passage. One can draw attention briefly to the ways in which the theme occurs throughout Chronicles.
4. (4) Preachers must be aware of how each passage fits in the context of the big story from Adam to Abraham to Israel to Moses to David to Cyrus—and leading on to Christ and the renewed “assembly” of God’s people where God is present. One must consider what aspects to mention explicitly.
5. (5) Preachers might preach on and encourage congregations to read “big slabs,” commonly a chapter or more. They can model this by the length of Scriptures read publicly, practicing the reading ahead of time in order to be able to read it in a way that aids hearing. Giving the reading itself this kind of attention communicates the importance of what is read, underscoring that this reading is nothing less than the Word of God. (What is communicated when readings are not well read? Or shortened to allow a longer time in the service for something else?) Reading can often best be included within the sermon, reading scene by scene and then stopping to explain or draw attention to what is going on in the text (Why is the Chronicler saying this in the way he is?).
6. (6) Just as spending time in another culture can help us better understand our own, often leading to change in attitudes and behavior, so immersing ourselves in the Chronicler’s ancient stories can help us to understand contemporary life better. We ought to reflect on ways in which the passage throws light on our current situation, looking for ways in which to assist hearers in bridging from the ancient context to our own.
7. (7) Especially in societies that tend to be individualistic, Chronicles provides many opportunities to focus on how God relates to his people as a community. We serve him together with our varied gifts, encouraging each other as we gather in the “assembly.”²³
8. (8) Chronicles ends with a call to action, “Whoever is among you of all his people, . . . . Let him go up” (2 Chron. 36:23). The Chronicler wrote to encourage faithful worship of God in all of life. For any passage, the preacher must ask, “What response is appropriate for my congregation?”

Interpretive Challenges

The Chronicler’s selection, modification, and rearrangement of material from Kings, including some differences in numbers (as well as the presence of large numbers in general), have led some to question the account’s reliability. In response, it is often noted that the Chronicler was well aware of other biblical material—as were his hearers—and thus focused on specific matters relevant to his message. To those discouraged by the exile, he did not need to mention the failures of David or Solomon but rather expanded on cultic matters and kings who “humble themselves.”²⁴

Differences in numbers are of two broad kinds. Some appear to result from scribal errors (cf. comments on 2 Chron. 22:1–6; 36:9–10). Some differences, as well as the prevalence of large numbers in Chronicles (as in several biblical books), may reflect a rounding off, or an understanding of “thousand” as a military group, as referring to “a commander of a thousand, chieftain,” or as a recognized ancient Near Eastern practice of literary hyperbole to glorify a king (in this case, the Lord).²⁵

Outline

Chronicles falls naturally into three sections, with the second and third following the chronological order of kings. The commentary expands the outline, discussing how the arrangement of units within each section points to interrelationships of events and themes.

1. I. From Adam to Israel and His Descendants, the Twelve Tribes (1 Chron. 1:1–9:34)
   1. A. From Adam to Esau and Israel (1:1–54)
   2. B. All the Tribes of Israel (2:1–9:1)
      1. 1. Introductory Naming of All Twelve Sons of Israel (2:1–2)
         1. 2. Judah, including David’s Line (2:3–4:23)
            1. 3. Simeon and Tribes East of the Jordan, Reuben, Gad, and the Half-Tribe of Manasseh (4:24–5:26)
               1. 4. Levi (6:1–81)
            2. 3'. Tribes North of Judah: Issachar, Benjamin (Brief),²⁶ Naphtali, Manasseh, Ephraim, Asher (7:1–40)
         2. 2'. Benjamin, including Saul’s Line (8:1–40)
      2. 1'. Concluding Summary (9:1)
   3. C. All Israel in Jerusalem after the Exile (9:2–34)
2. II. The United Monarchy of David and Solomon—Jerusalem, the Ark, and the Temple (1 Chron. 9:35–2 Chron. 9:31)
   1. A. Saul, a Prelude to David: His Genealogy and Death (1 Chron. 9:35–10:14)
   2. B. David, King in Jerusalem: Victory and Temple Preparations (11:1–29:30)
      1. 1. David Crowned: Military Success and Bringing the Ark to Jerusalem (11:1–16:43)
         1. a. David Crowned in Hebron, Captures Jerusalem; His Loyal Mighty Men (11:1–12:40)
         2. b. David, All Israel, and the Ark of God (13:1–14)
         3. c. Honor, Family, and Defeat of Philistines (14:1–17)
         4. d. David Brings the Ark to Jerusalem (15:1–16:43)
      2. 2. Victory and Temple Preparations (17:1–29:30)
         1. a. God’s Promises (17:1–27)
         2. b. David’s Expanding Victories (18:1–20:8)
         3. c. David’s Census and the Temple Site (21:1–22:1)
         4. d. David’s Charge to Solomon Regarding the Temple (22:2–19)
         5. e. David’s Organization for the Temple and Administration (23:1–27:34)
         6. f. David’s Charges and Solomon Crowned King (28:1–29:30)
   3. C. Solomon: Worship, Wisdom, Wealth, and the Temple (2 Chron. 1:1–9:31)
      1. 1. Solomon’s Worship, Wisdom, and Wealth (1:1–17)
         1. 2. Temple Preparation, Building, and Equipping (2:1–5:1)
         2. 2'. Temple Dedication and the Lord’s Response (5:2–7:22)
      2. 1'. Solomon’s Works, Worship, Wisdom, and Wealth (8:1–9:31)
3. III. The Kingdom of Judah at a Time of Division (2 Chron. 10:1–28:27)
   1. A. Rehoboam: Division, Defeats, and Successes (10:1–12:16)
   2. B. Abijah and Asa: Relying on the Lord (13:1–16:14)
   3. C. Jehoshaphat: Religious and Judicial Reforms, and Battles (17:1–20:37)
   4. D. Jehoram, Ahaziah, and Athaliah: Intertwined with the House of Ahab (21:1–23:21)
   5. E. Joash, Amaziah, and Uzziah: Faithfulness Changes to Apostasy and Pride (24:1–26:23)
   6. F. From Jotham to Idolatrous Ahaz (27:1–28:27)
4. IV. The Kingdom of Judah Continues (2 Chron. 29:1–36:23)
   1. A. Reforms, Passover, and Answered Prayer under Hezekiah (29:1–32:33)
   2. B. Return to Other Gods: Manasseh Humbles Himself but Not Amon (33:1–25)
   3. C. Josiah Leads Reforms and Passover Celebration (34:1–35:27)
   4. D. Four Kings and the Destruction of Jerusalem and Its Temple (36:1–21)
   5. E. The Proclamation to Return (36:22–23)