Jehovah and His Chronicler

I. Introduction

This study is interested in comparing the content of first and second Samuel and first and second Kings with the content of first and second Chronicles. Points of particular interest are:

• To what material in Samuel/Kings does the author of Chronicles add.

• What material does he omit.

• What material is paralleled.

Our goal, by God’s grace, is to arrive at the divine commission of the Chronicler [1]. The forthcoming comparison should help us to better understand his purpose and theological perspective, and this understanding we hope will in turn serve the attainment of our goal.

II. Common Themes in the Additions, Omissions, and Parallels

 There are various themes behind the additions, omissions, and parallels that give considerable guidance with regard to the Chronicler’s commission. These themes will be given next with a discussion of each; numeric references to the right of the subheadings are links that track figure 1‘s legend, which legend outlines the additions, omissions, and parallels in view here—you will encounter each of the figure’s entries at least once as you read along by way of these links. Each subheading is focused on its numeric references. After discussing these themes the possible purpose and theological perspective and attendant divine commission of the Chronicler will be presented based on the conclusions drawn from this thematic discussion.

A. Common Themes in the Additions

Numeric references to the right of the subheadings link to the Scriptural additions that we found.

1. Preeminence of the Jerusalem Temple as the Proper Place of Worship (21, 24, 26, 30)

In these verses we learn that the preparations for the building of the temple were made by David. David purchased the threshing floor from Ornan which was to ultimately serve as the site of the temple, and collected a vast array of building materials to complete the project. David also masterminded the organization of the temple’s functionaries. In addition to these practical considerations, David prepared his son Solomon mentally and spiritually to undertake the project and bring it to fruition. It seems likely therefore that these additions are intended to make clear that the construction of the first Jerusalem temple and its spiritual organization was a Davidic project from first to last, not a Solomonic or otherwise project: The focus is on David. Thus the Chronicler, through the power and influence of David’s will here, itself shown approved by Jehovah (1Ch 21:18-26, 23:24-25, 24:5ff), gives primacy both to Jerusalem as the location for Jehovah’s temple, and the priestly services attending the worship of Jehovah in the same. By making David the foundation of the Jerusalem temple project, the Chronicler legitimates all aspects of its existence that can be traced to David’s inception; at the same time, he disqualifies any rival temples and rival worship of Jehovah. If the proposed theme behind this addition is correct, then it is clear that the Chronicler takes it for granted that David’s good name can justify his claims; David’s good name is shown to be just that, and more, as discussed in sections II.A.7, II.B.2, II.B.3, II.C.1. The great love and care, and concern for detail—in deference to Jehovah—that David is shown to pour into the preparation for the temple building project, contrasts with the neglect and rather disdain for the things of Jehovah that Saul manifests (1Ch 13:3). The rightly motivated, approved-of-Jehovah David, over against the relatively unconcerned, rejected-of-Jehovah Saul projection lends considerable credence in its own right to the primacy of the Davidic Jerusalem temple.

If the legitimating of the Jerusalem temple and the primacy of the same is indeed in view here, implicit in that theme is obviously the importance of the temple in maintaining a right relationship with Jehovah (1Ki 8:12-9:9; 2Ch 5:2-7:22).

2. Jehovah has not Forgotten His Covenant, His People (24)

The Decree of Cyrus could easily fit into II.A.1 just above because that decree unhesitatingly focuses on Jerusalem as the place to rebuild the temple. It seems apparent and natural that the temple would be rebuilt on its old site, but if sufficient protest had been raised it could easily have been built somewhere else, like perhaps Samaria. Anyway, the point of this addition is probably different. It seems quite likely that this addition was intended mainly to demonstrate that Jehovah had not forgotten His people, His covenant with David (2Sa 7:12-16), and His covenant with Abraham (Gen 12:1-3, 13:14-17, 15:1-21, 17:1-27, 22:15-18). Inherent in this theme is the message that Jehovah’s will is accomplished irrespective of immediate circumstances that might indicate otherwise—though Cyrus’ benevolence to the Jews in letting them return to their homeland and rebuild their temple was a general policy that he extended to all his conquered subjects, the Jewish returnees believed, as E.M. Yamauchi says, “it was Jehovah who had stirred Cyrus’ heart [2].”

3. Faithful Kings from Judah, The House of David (25, 28, 31, 34)

It is likely that the Chronicler sought here to set a benchmark and at the same time to identify Judah as Jehovah’s true Covenant People. The post-schism good kings, all from Judah, reformed Judah along the lines of the benchmark Deuteronomic Covenant (Deu 27-28). In turn, the people of Judah, loyal to their kings’ reform, thus identified themselves as Jehovah’s Covenant People (Gen 12:1-3, 2Sa 7:12-16; the Chronicler makes it clear that it is the Covenant People that are the heirs of Jehovah’s blessings, in whose midst he dwells (1Ch 22:11-13, 2Ch 15:2; [“Covenant People”]).

4. Violation of the Deuteronomic Covenant Brings Judgment (27, 29, 35)

Most of the kings of Judah are shown to be faithful to the Covenant, but Jehoram, (2Ch 21:1-20), Ahaz (2Ch 28:1-27), Manasseh (2Ch 33:1-20), and Amon (2Ch 33:21-25) are not. These kings broke Covenant, and we learn that as a consequence of their disobedience the divine retribution fell on them and by association the people as well (Jehoram-2Ch 21:8-11, 21:16-20, Ahaz-2Ch 28:5-27, Manasseh-2Ch 33:9-11, Amon-2Ch 33:24). One particular sin plagued Judah: Just as Israel was chastised for its rival altars and worship, both decidedly pagan in essence, judgment came to these kings in Judah because of their reverence for the pagan shrines (high places)—their idolatry (Exd 20:2-5, cf. Deu 5:6-9). The Chronicler brings this sin and its inevitable retributive consequences out to accomplish in part his divine commission as discussed below (see also [3]).

5. The Law as Sole Religious Norm (37)

Of old there were three articles kept in the Ark of the Covenant: the Ten Commandments (Exd 25:16) a jar of manna (Exd 16:33-34), and Aaron’s rod that budded (Num 17:10)—(cf. Hbr 9:4). This verse would seem to elevate the Ten Commandments (as also the attendant Sinaitic and follow on Deuteronomic Covenant) to a place of preeminence. One cannot draw any firm conclusions from one verse, but the implications fit into a mosaic that will be developed below. Aside, it is interesting that the manna and rod were not in the Ark at this time. The implications of that are profound and presage the legalistic mindset and rejection that Jesus, who identifies himself as “The Bread of Life” (Jhn 6:48-51), and “The Resurrection” (John 11:25) faced in His day (Jesus’ resurrection is often connected with Aaron’s rod that “came to life and budded”; the manna bespeaks of bread of course). In His day, Jesus, the Resurrection and the Life, and the Bread of Life, was subordinated to the Law. This verse is probably best understood as a divine adumbration of Jesus’ ministry among the Jewish religious leaders of His day. If this is true, then this verse is just another indication that Chronicles is no mere history book.

6. Jeroboam 1 as Servant of the Devil, As Standard of Evil, as Enemy of Jehovah (39)

This verse shows that much like David was the Chronicler’s standard for righteousness and justice, and loving faithfulness to the things of Jehovah, so Jeroboam 1 was the Chronicler’s (as also the author of Kings) standard of unrighteousness and injustice, and of disdain for the things of Jehovah. It will be repeated later, but the kings of Israel only receive the Chronicler’s mention so as to present to the reader an unmistakable portrait of “that which is evil in the Lord’s sight,” and Jeroboam 1 is one of the Chronicler’s main subjects in that portrait. This Jeroboam set up the rival altars to the Jerusalem altar; we suppose that the Jerusalem altar is one of the major components comprising the Chronicler’s divine commission (2Ch 11:16 in context), and so this Jeroboam is necessarily central in the negative theological thrusts of the Chronicler (2Ch 11:14, 2Ch 13:6-16).

7. Dissociation of Wickedness in Judah’s Rule with the House of David (40, 41)

There are other verses that illustrate this theme as will be shown in the omissions section, but these verses are telling in that regard here for their inclusion. From all indications Jehoram, of Davidic descent, was a wicked ruler. The Chronicler adroitly points out however that he was married to a daughter of Ahab, Queen Athaliah, which leaves room for the reader to reckon that Jehoram’s wickedness may not necessarily be his own doing, but that of his wife through influence or perhaps her outright domination of him. Such an argument by the Chronicler would be weak, but nevertheless validly grounded in the facts of the marriage. It is up to the reader to decide what could have caused a son of David to so badly sin against Jehovah; with the bloodline of Ahab in the mix, the Chronicler has at least deflected some of the blow against David’s line. David and his lineage, like the Jerusalem temple discussed earlier, are another major dynamic that comprises the Chronicler’s divine commission, and he is led to show them as largely faithful servants of Jehovah.

B. Common Themes in the Omissions

Numeric references to the right of the subheadings link to the Scriptural omissions that we found. By way of omission perhaps more than any other the Chronicler betrays his divine commission. In the Septuagint Chronicles was actually referred to as “things left over” (after omission is probably the point-Paralipomenon; [4]).

1. The Unity of Israel (3)

It could be argued that conveying the unity of Israel was the last thing motivating the Chronicler given his preferential treatment of Judah over Israel, but the omission of any detail concerning David’s seven-year reign in Hebron would seem to indicate otherwise, especially since here David is on the throne, and David is the Chronicler’s main human subject. He could have developed any number of legitimate positive threads concerning that reign, but he did not. It is probably a fair guess that he simply did not want to focus attention on the disunity of the nation that lay behind David’s reign at this time. It is further likely that since David was not in complete control yet, our God did not wish for the Chronicler to present him as an “almost” king (David’s throne and Jesus are intimately connected). Guarding/emphasizing the unity of Israel by pen, if this be one of his motives here, certainly fits into a higher theological motif both in the Old Testament and the New (Exd 19:5, Deu 14:2, Deu 26:18, 1Ki 8:53, Rom 12:4-5, 1Cr 10:17, 1Cr 12:12-25, Eph 4:4, Col 3:15, et al.) [5]. It is not especially likely that the Chronicler’s people would have deduced this unity motif by this omission, yet had he included the text it could have served to minimize David’s image as Jehovah’s anointed over all the people from first to last. The importance of David’s heritage is discussed below.

2 Perfect Righteousness and Justice in the Davidic Lne (4, 5, 6)

Omitting the transgressions and troubles of David, and Solomon’s decline, is very telling. The Chronicler began his history with an unprecedented genealogical record that centered on David [6]-1Ch 1-9. In the same vein, with these omissions David is shown to be God’s man. Focus is placed on his accession, his acquisition of the Ark of the Covenant, his military victories, his preparation and organization of Israel for the temple (1Ch 10-27). In the same way, Solomon is shown to be the perfect continuation of the spirit of his father. A conclusion that might be drawn from this is that the lives and reigns of David and Solomon were secured in order to set a precedent that was then shown to be continued by David’s line down to the Captivity. Even though Israel had thoroughly corrupted itself by breach of Covenant with Jehovah (largely Deu 27-28, itself based on the Sinaitic Covenant), Judah—David’s line—had not. All the good kings, the ones faithful to Jehovah, reigned in the spirit of David, as did the good Judeans live in that same spirit, thus bearing out their calling as Jehovah’s men/people. Thus through their persistence in the commendable heritage of David and Solomon the Chronicler is led to show Judah to be the peculiar people of Jehovah. This is borne out and confirmed particularly by his focus on the institution of the Davidic Covenant (1Ch 17:1-27), which eternal promises thereof accrued to Judah, the “people of promise.” This peculiarity/ownership by Jehovah is an important connective in the Chronicler’s commission and will be developed below.

3 Focus on The House of David—Minus the Northern Kings (9, 10, 11, 13, 14, 17, 44)

Perhaps the most evident omission in Chronicles is the reign of the kings of Israel; only Judah and Judah’s kings are chronicled. Clearly the Chronicler’s focus is specifically on the House of David, whose head—David—is his (actually God’s) standard of Covenant integrity; he is not interested in Israel except as a negative example of Covenant breach. In this way Judah’s history is important to him (to God) as a positive basis for Judah’s future. This thought both structures his argument and in large part drives his commission, a commission that is intimately connected with and focused upon Judah with an eye to Messiah Jesus.

4 Focus on the House of David—Minus Elijah and Elisha (12, 15, 16)

The ministries of Elijah and Elisha mark the transition between the earlier prophets (who were both messengers and activists for Jehovah, like Moses and Joshua [7]) and judges (ditto, Deborah, Samuel), and the so-called classical oracular prophets of the eighth and seventh centuries BC (Amos, Hosea, Isaiah, Jeremiah et al.). They ministered to the northern kingdom of Israel and much like the case of the omission of the reigns of the northern kings just discussed, the Elijah-Elisha material is omitted because the Chronicler’s commission concerns David and Judah, not Israel. It is striking, however, that this material is omitted because the concerns of Elijah and Elisha centered on Covenant breach—not unlike the Chronicler’s concern—which suggests that the Chronicler probably subordinated the negative issue of Covenant breach somewhat to his more positive commission outlined below.

5 Judah as the Faithful People of Jehovah (42)

Hezekiah was one of the (five) stellar kings of Judah insofar as faithfulness to and love for Jehovah and His interests is concerned, and this verse is just one example of that. One would think that as a Davidic king acting in accord with the spirit of his ancestor David the Chronicler would have been led to record this event, but he was apparently not. The reason for this may be connected with the Chronicler’s leading to show the Judeans in the same light as he had been led to show David and Solomon—largely with a heart (1Sa 16:7) averse to sin—and so as Jehovah’s peculiar people. And the reason for this may be because of his overall commission to secure Judah’s future by way of Judah’s (relatively more righteous) history, as suggested above in section II.B.3. Chronicles is a record that in large part does that. Exactly why and how the Chronicler does this is discussed below.

C. Common Themes in the Parallels

Numeric references to the right of the subheadings link to the Scriptural parallels that we found. In this study there is a balance between the additions and omissions that have been presented (eighteen each). This section was not thought up to be a “tie breaker,” it was actually put in the study before the additions and omissions were researched. What is interesting and surprising is that the parallels ring the common themes found in the additions and omissions and may thus to some degree reflect the salient points of those additions and omissions [8].

1. Focus on the House of David, Jehovah’s Judgement of Saul (1, 2)

In Chronicles Saul does not receive much attention, and what attention he does receive is negative, in much the same manner as the kings of Israel. The Chronicler is led to show that king Saul was not really Jehovah’s “man;” yes, he was His choice to be king, but not His man—that is his purpose in presenting only the end of Saul. David, on the other hand, was both; he was Jehovah’s choice to be king, and His man. David was both because he was faithful to and loved Jehovah and His interests, whereas Saul was largely faithful to and loved himself and his own interests.

2. Israel was Wrong to Break with the House of David (7, 8)

These verses recount the division of the kingdom in the parallel texts. In Chronicles they seem to end with an indictment against Israel: 2Ch 10:19 possibly reflects this. The Chronicler was concerned to present a unified nation under Jehovah’s hand foremost, and under David, Jehovah’s man to lead and establish the nation, next (the latter is in keeping with another motif wherein the Chronicler shows that Jehovah’s eternal Covenant was with David, not Israel, or some combination of the two). Section II.B.1 discussed the unity of Israel and the same argument applies here in another vein as well in drawing these conclusions.

3. The Preeminence of the Jerusalem Temple as the Proper Place of Worship (19, 20)

When David brought the Ark of the Covenant to Jerusalem he set a precedent for Jerusalem to be the place where the people met with Jehovah, and He with them. Though the temple was not yet built, the stage was set for Jerusalem to become the last stop in the Tabernacle’s long journey. By association whatever edifice housed the Ark immediately was put on par with the Tabernacle, and the Tabernacle was the unforgettable dwelling place of Jehovah in times past—here Jehovah’s manifest presence graced Israel. Thus movement of the Ark to Jerusalem, and later its placement into Solomon’s temple, served not only as an identifying connective with the past, it by default made the Jerusalem temple the only proper place of worship (but cf. Jehovah Jesus Jhn 4:20-24). The Chronicler recognized this and knew that his people would too; he thus utilizes that fact to serve his theological goals as discussed below.

4. Jehovah’s Eternal Promises to the Nation through David (22, 23)

These verses have been a source of hope for Jews through the ages. Jehovah’s promises to David are moving, powerful, and clear-cut; they resonate with the foregone conclusion of their accomplishment [9]. At the same time there is in them the air of intimacy that attends the friendship of our Lord acting on behalf of His beloved servant (David, the nation Israel), both in Samuel and Chronicles. David is here once again the focus of Jehovah’s special grace, and importantly, so is David’s house—Judah; significantly, this grace is to be eternal grace. Jehovah’s promise is specifically that He will not cast David (and his line) aside no matter what; He will rebuke and discipline him (them) with the nations, but His unfailing love will not depart from David or his house, ever. Moreover, He promises to establish his house forever. This establishment means not only that his house will never decline, but that it will (and must) actually increase. Jehovah not only promises to prevent the negative, but promises to bless with the positive. One can find hope and solace in heavy circumstances by keeping such a promise in view, and trusting Jehovah’s faithfulness in bringing it to fruition. The Chronicler seizes on this guarantee and applies it in the outworking of his commission discussed just next.

III. A Possible Purpose and Theological Perspective of Chronicles—The Chroniclerr’s Divine Commission

The Chronicler’s divine commission was to engender and invigorate faith in Jehovah, and hope for the future, both near (in the Judean restoration community in post-Exile Judah), and distant (all peoples and nations), through the long standing proven faithfulness of Jehovah to His promises to the nation Israel in the past. Concerning the former, this community had faced discouraging physical difficulties and hardships in their restoration efforts [10], and was beset and troubled by a vexing uncertainty about their spiritual connection to Jehovah. This uncertainty stemmed from the destruction of the Jerusalem temple, Jehovah’s self-proclaimed dwelling place among His peculiar people (2Ch 6:2, 36:15). Had Jehovah abandoned His peculiar people; were they even still the Chosen in Jehovah’s eyes? These were questions that lay at the heart of their uncertainty, and the Chronicler’s theological history was concerned to show that they were still very much Jehovah’s peculiar people, and that He had not abandoned them at all. The author of Kings, who may have written before the Chronicler [11], and who probably also had this restoration community in view when he wrote, and from whom the Chronicler clearly drew [12], had outlined that the reason Judah was destroyed was for breaking covenant with Jehovah [13], but he had not addressed their prospects (spiritual and otherwise) for the future. This the Chronicler did largely through the vehicle of Jehovah’s eternal promises to David and by association to David’s line, which was Judah, the restoration community in view here. The Chronicler’s first move was to begin his history with an unprecedented genealogy that traced David’s line back through the patriarchs to Adam (1Ch 1-9). This was probably done in part to remind that Jehovah was faithful to His promises to the patriarchs, bringing them to fruition even though the circumstances were not always the best, and even though it sometimes took some considerable time for Him to work things out—nevertheless, He always kept and fulfilled His promises (the Noahic prophecy [the subordination of Canaan to Israel]-Gen 9, the Abrahamic Covenant [land, descendants, blessing]-Gen 12, [confirmation/renewal]-Gen 14-17, Gen 22, Lot-Gen 18-20, Isaac, the child of promise-Gen 21-23, the establishment of Jacob in Canaan-Gen 32-36, the trials and exaltation of Joseph-Gen 37-41, Israel in Egypt-Gen 46-50, Moses and the Exodus-Exd 5-15, Israel’s preservation in the wilderness-Exd 15-18, the Old Covenant revelation, Jehovah’s mercy thence-Exod.19-31, Jehovah’s glory filling the Tabernacle-Exd 40). Indeed, there could have been no genealogy whatsoever if the promises to the patriarchs had failed. By doing this, the Chronicler established the viability of Jehovah’s current promises to David, and by extension to Judah, in the eyes of the restoration community (and believers once removed). Having reaffirmed the trustworthiness of Jehovah’s promises, the Chronicler then began to concentrate on illustrating the integrity of David and David’s line (above sections II.A.3, II.A.7, II.B.2, II.B.3), the recipients of Jehovah’s great eternal promises (section II.C.4). David is the Chronicler’s (Jehovah’s) quintessential model of how Jehovah’s peculiar people were to walk before Him (besides Jesus of course), and the good kings (which were all from Judah—section II.A.3) also fit this mold. The restoration community shared a common heritage with these people (as do believers by association), and the Chronicler is pointing out their connection to them. By so doing, he is trying to do several things.

1.) In no small part he is trying to get them to live up to their heritage [14]. This heritage is shown to be grounded in sundry forms of worship of Jehovah—joyful (1Ch 13:8, 15:16, 16:4-36, 29:22), musical (1Ch 13:8, 15:16), correct (1Ch 15:2, 12-15, 16:1, 40, 23:31, 24:19), pure (1Ch 15:12-15, 23:28), humble (1Ch 16:29-30, 17:16-27, 29:10-19) [15]. Shown to be grounded in obedience to Jehovah (1Ch 13:2, 14:10-14, 17:1-27). [16]. Shown to be grounded in trust of Jehovah (1Ch 11:2-3, 12:23, 17:26, 27:23) [17]. Shown to be grounded in service of Jehovah (1Ch 13:7, 21:1, 24, 28:9) [18].

Utilizing these people, these exemplary Davidic models of love for and faithfulness to Jehovah, the Chronicler is trying to teach and help the people to learn from the good of the past, as also the mistakes of the past, in order for them to be faithful to Jehovah in the present, in accord with their calling.

2.) He is also trying to encourage them as the people of promise. Nelson’s relates that keeping alive the faith and traditions of the restoration community was a constant challenge [19]. This was probably connected with the above mentioned spiritual uncertainty they experienced after their exile. The Chronicler addressed these uncertainties largely through Jehovah’s eternal promises to David, which had them in view (above II.C.4). Jehovah’s promises to David were eternal, but He also said that if David sinned He would chasten him with the rod and stripes of men (2Sa 7:8-14) [20]. Clearly this had happened on a grand scale to David’s line; focus on these promises served to make clear that what Judah experienced was serious cause for introspection, but only in accord with the discipline that had been predicted, and His discipline is altogether different from His abandonment (which abandonment they feared)—indeed, discipline was highly indicative of His presence/involvement in their affairs. So the message to the restoration community was to live up to the heritage of David, not only so that Jehovah’s promises to them through David might be fulfilled, but also that they may live in peace and enjoy all His blessings without experiencing another disciplining stripe in the interim—the Chronicler’s so-called “theology of immediate retribution” [21]. Cyrus’ edict, on which the books close (2Ch 36:23), serves to actuate, to set in motion, to confirm, that Jehovah had not forgotten His people, indeed, His chosen people (above II.A.2), and so serves as a strong incentive to live up to the Davidic heritage right now, as Jehovah can through the edict be seen as already acting on His promise to David.

3.) Some scholars (following Talmudic tradition) have suggested that the Chronicler was Ezra (fifth-century BC) [22]. Ezra appears first not in the material reconstruction efforts but in the spiritual reformation of the people (Ezr 7:1-10:44; Neh. 8:2-12:26). Ezra as Chronicler would explain in part the emphasis given to Jerusalem as the proper place of worship (above II.A.1, II.C.3) [23]. It would certainly explain the idea of the role of the Law as sole religious norm (above II.A.5). Ezra was a priest and his reformation of the people centered on the Law. D.S. Russell relates that according to the Talmud, Ezra “founded” the Torah long after it had been forgotten [24]. In the same place Russell discusses the profound role that Ezra played in centralizing the Law in Judaism through his teaching of those who immediately succeeded him.

David, as also the good kings of Judah, reflected the intention of the Law in their walk (this is why David was a man after Jehovah’s heart: 1Sa 13:14, 1Ki 15:5, Act 13:22; the intention of the Law was manifestly Covenant integrity). That is to say, they kept the Covenant in their walk (heart) before Jehovah. Thus by connecting the restoration community to David, the Chronicler connects them to a standard that reflects the intention of the Law as also high esteem for the Covenant (Sinaitic and follow-on Deuteronomic), which breach of said Covenant had rained disaster.

A. The Jerusalem Temple—Jehovah’s Dwelling Place Among His Peculiar People

If the Chronicler’s theological commission was as said at the beginning of this section, then intimately connected with that is the revitalization of the Jerusalem temple. The temple represented the material connective link between the returnees’ spiritual past and future—its reconstitution alone would have engendered hope, a sense of return to a familiar spiritual tradition and course. It had been the center of religious life; it was where the priests offered sacrifices to Jehovah to atone for the sins of the nation, and through the temple services the people pledged their lives to follow the Law [25]. It is easy to understand how a people with no New Testament notions about worshiping Jehovah (Jhn 4:20-24), and who were thoroughly convinced that the temple edifice was His dwelling place among them, could have lost their spiritual equilibrium without that edifice, and equally easy to understand how its restoration would have served as a major positive in the re-establishment of a sense of spiritual normalcy in their lives. On that basis one could argue that the Chronicler’s focus on the temple, in keeping with his theological commission, was primarily to instill this normalcy, for such was a necessary first step toward vital (faithful and loving) fellowship with Jehovah and the benefits of His blessings which attend the same [26]. Encouraging (preaching/teaching) uumbilical-type fellowship with Jehovah is a summary statement of the Chronicler’s commission, for it catalyzes precisely said faith in Jehovah and attendant hope through Him. The consideration just posed relative to the temple probably explains why it is the major unifying theme of the books of Chronicles. Nelson’s believes that the reason why much of the material is omitted from Samuel and Kings in Chronicles is because it does not develop the temple theme. Characterizing the temple they write:

“The temple symbolizes God’s presence among His people and reminds them of their high calling. It provides the spiritual link between their past and future” [27].

B. The Impetus Behind the Chronicler’s Work

One might ask, what motivated the Chronicler’s passion for the returnees’ good as also Jehovah’s interests as implied by the theological commission here put forth? It would by all considerations appear to be a commission particular to a priest, a man of Jehovah, like David of old (of course David was not a priest, but in important ways he was the model priest of Jehovah, as borne out by his passionate zeal for Jehovah’s interests, itself born out of his passionate love of Jehovah). In priestly fashion the Chronicler was concerned about the things that Jehovah was concerned about, and uppermost in that regard in his generation was the spiritual and physical restoration of Judah, which restoration he understood to begin with a revitalized temple. The outworking of the Deuteronomic Covenant—consistent with the concerns of a dedicated priest—itself a long term objective, depended upon a restored Judah first. We see our God, through His Chronicler, putting first things first to serve a greater ultimate end.

IV. Chronicles in the Christian Church

If the Restoration Community and periphery motivated the Chronicler imminently, the advent of Jesus and His Church did so ultimately, and each of these through His Spirit. Two things particularly have worked against Chronicles such that it has become subordinated to the other historical books of the Old Testament as also the Old Testament in general in some churches, namely,

1. the genealogies are a point of disinterest for many readers, and in spite of the additions/omissions,

2. There is still considerable redundancy with Samuel-Kings.

Because Chronicles gives prominence to theological history, is written from a priestly perspective (many, including us, would say from God’s perspective), and teaches timeless moral and religious truths firmly grounded in Jehovah’s requirements and His reaction to and estimation of human management of those requirements, and presages Jesus Christ (not only through David, but particularly through the presentation of the hope of Messianic Kingship [“Holy Week”]), it is an essential guide for the heart, the pulpit, and the Bible study classroom. Many things we learn from Samuel-Kings are wonderfully spiritualized in Chronicles so as to present also their theological thrust, a theological thrust as valuable for fifth-century BC Judah as for post-modern humankind.

V. Concluding Comments

The Chronicler’s commission had a purpose; specifically, fostering umbilical-type fellowship with Jehovah God had in view Covenant fulfillment, after all, when our God enters into Covenant, said Covenant will in no way “roll off the table,” for imagine for a moment Omniscience engaging in a covenant, any covenant, only to be frustrated by the human element’s inability to hold up its end—the notion is absurd. No, part of the meticulous planning by our omniscient God here necessarily included a contingency plan that addressed Covenant breach. The breach came because the Adamic and Sinaitic/Deuteronomic covenants contain human agency that was bound to fail on its part. The The other great Covenant, the Abrahamic Covenant, which telescopes forward to the Davidic Covenant, is different. It is by nature remedial, and it is by contrast a one-way covenant, not a bipartisan one like the others. We see in it Jehovah God addressing our Covenant breach by His Covenant keeping—the covenant for a covenant aspect lends great legal legitimacy to the process. The Abrahamic Covenant is part of the contingency plan for said breach, and concerns our study. It is entirely Jehovahcentric in that God alone can be shown to be bringing it to fruition through the ages—no way for failure here, and this makes sense, for if God is behind Covenant, it cannot fail; this is axiomatic, at least. The pinnacle of the Abrahamic Covenant is Jesus Christ—God incarnate acting in Covenant.

David and the temple were instruments in that contingency plan. The elegance of this contingency as it relates to our study begs recognition—notice how it is efficiently nested both in space and time, the inner nest being local and imminent, and the outer nest being global and ultimate; one cannot reach the outer nest but by the inner. Locally and imminently it concerns a national restoration community suffering great spiritual needs, and globally and ultimately it concerns all nations suffering similarly. Omniscience’s Chronicler shows Omniscience sufficiently addressing both needs, starting at the inner level, all the way through to preservation of Covenant at the outer level (the outer level would have been unbeknownst to the Chronicler but by grace). Figure 2 endeavors to show pictorially what has just been said.

Praised be your Name great Covenant God…