The Bible – Old Testament
1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16.
17. 18. 19. 20. 21. 22. 23. 24. 25. 26. 27. 28. 29.
Originally the two books of Chronicles formed, with the Books of Ezra and Nehemiah, a single historical work, uniform in style and basic ideas. The Greek title, paraleipomena, means “things omitted, or passed over (in Samuel and Kings).” The Books of Chronicles, however, are more than a supplement to Samuel and Kings; a comparison of the two histories discloses striking differences in scope and purpose. The Books of Chronicles record in some detail the lengthy span from the reign of Saul to the return from the Exile. Unlike the exact science of history today, wherein factual accuracy and impartiality of judgment are the standards for estimating what is of permanent worth, ancient biblical history, with rare exceptions, was less concerned with reporting in precise detail all the facts of a situation than with explaining the meaning of those facts. Such history was primarily interpretative and, in the Old Testament, its purpose was to disclose the action of the living God in the affairs of men. For this reason we speak of it as “sacred history”; its writer’s first concern was to bring out the divine or supernatural dimension in history.
This is apparent when we examine the primary objective of the Chronicler in compiling his work. In view of the situation which confronted the Jewish people at this time (the end of the fifth century B.C.), the Chronicler realized that Israel’s political greatness was a thing of the past. It would be a people under God, or nothing. Yet Israel’s past held the key to her future. The Chronicler proposed to establish and defend the legitimate claims of the Davidic monarchy in Israel’s history, and to underscore the place of Jerusalem and its divinely established temple worship as the center of religious life for the Jewish community of his day. If Judaism was to survive and prosper, it would have to heed the lessons of the past and devoutly serve Yahweh in the place where he had chosen to dwell, the temple of Jerusalem. From the Chronicler’s point of view, David’s reign was the ideal to which all subsequent rule in Judah must aspire.
The Chronicler was much more interested in David’s religious and cultic influence than in his political power. There is little of royal messianism in his book. He apparently regarded as something of the distant past the prophet Zechariah’s abortive attempt to have the Davidic kingdom reestablished in the time of Zerubbabel at the end of the sixth century B.C. (⇒ Zechariah 6:9-15). He saw David’s primary importance as deriving from the establishment of Jerusalem and its temple as the center of the true worship of the Lord. Furthermore, he presented David as the one who had authorized the elaborate ritual (which, in point of fact, only gradually evolved in the temple built by Zerubbabel) and who had also appointed Levites to supervise the liturgical services there.
There are good reasons for believing that originally the Books of Ezra and Nehemiah formed the last part of a single literary work that began with 1 and 2 Chronicles. Some authors even regard Ezra himself as having been the anonymous Chronicler. In any case, the Chronicler’s Hebrew as well as his religious and political outlook points to c. 400 B.C. as the time of composition of this work.
The Chronicler used sources in writing his history. Besides the canonical Books of Genesis, Exodus, Numbers, Joshua and Ruth, and especially the Books of Samuel and Kings, he cites the titles of many other works no longer extant. “The books of the kings of Israel,” or “the books of the kings of Israel and Judah,” “the history of Samuel the seer,” “the history of Nathan the prophet,” “the history of Gad the seer,” “the commentary on the Books of Kings,” are some of the documents mentioned as historical sources.
In addition, the Chronicler’s work contains early preexilic material not found in the Books of Kings. At one time scholars discounted the value of this material, but modern research has shown that, even though the Chronicler may have at times treated the material rather freely, he derived it from authentic and reliable sources.
The principal divisions of 1 Chronicles are as follows:
I. Genealogical Tables (⇒ 1 Chron 1:1-⇒ 9:34)
II. The History of David (⇒ 1 Chron 9:35-⇒ 29:30)