1 Chronicles 1-5
1 Chronicles 1-5
The books of 1 and 2 Chronicles provide an historian’s perspective on the events in Israel and Judah from the reign of King Saul, through the Babylonian captivity, and to King Cyrus’ decree allowing a remnant to return to Jerusalem and rebuild the temple. The material often parallels that found in other Old Testament books, but the Chronicler—writing sometime after the exiles had returned to Judah—felt free to interpret and ‘theologize’ happenings of concern. He added information not found in the other historical writings of Israel, omitted some accounts of the books of Samuel and the Kings, and sometimes detailed the same events recorded in those books but from a different perspective. The books of Chronicles could thus be viewed as a commentary/theological interpretation of Israel’s history. It may be that the Chronicler so emphasized the royal line of David, and the temple of Solomon, so as to give his readers a vision for how they could return to “the glory days of Israel,” when, as a people truly united under God, they flourished—and were free! The reader should note that the extensive genealogical records serve to bind all of history together under the umbrella of the nation of Israel, legitimizing the place of the returned exiles within the family tree of Abraham.
The Chronicler appealed to history in order to stimulate a theological vision amongst his audience; was not Israel’s God the Creator of the natural world, and humankind? The writer thus began with the first man, Adam (1.1), and from him traced the history of God’s image-bearers to the time of King Saul (10.1)—the first King of Israel. The Chronicler set out to persuade the released exiles that they should ardently walk in covenant faithfulness with the LORD, and submit to the law of Moses, because within the vast history of humankind they were the distinct people of God.
What does all of this mean for contemporary readers? If we try to step outside of the storyline of Scripture, not much. But if we allow ourselves to be enveloped in the drama of redemption, then we can follow the chronicler of Israel, and even look beyond him, to the genealogy of Jesus Christ (cf. Mt 1.1-17; Lk 3.23-38), for Matthew and Luke were trying to persuade no less. They were concerned that all peoples—not just Israel—would know of God’s work in history. In their theological vision, history had not reached it’s apex during the reign of David or in the return of the exiles, but in the Advent. Jesus is not only a man, but Immanuel, “which is translated ‘god with us’” (Mt 1.23b); He was not One whom God had created, but was rather the eternal “son of God” (Lk 3.38), born in time among men. The apostles John and Paul were attempting to persuade their audiences of the same, saying “In the beginning was the Word, and the Word was with God, and the Word was God” (Jn 1.1), and, “When the completion of the time came, God sent His Son, born of a woman, born under the law, to redeem those under the law” (Gal 4.4-5). Perhaps the author to the Hebrews best summarizes the argument that the theological vision of history finds its culmination only in Christ:
“Long ago God spoke to the father by the prophets at different times and in different ways. In these last days, He has spoken to us by His Son, whom He has appointed heir of all things and through whom He made the universe. He is the radiance of His glory, the exact expression of His nature, and He sustains all things by His powerful word. After making purification for sins, He sat down at the right hand of the Majesty on high” (Heb 1.1-3).
*For a complete list of references, please see scripturestoryline.com