The Expositor's Bible: The Books of Chronicles
Preface
To expound Chronicles in a series which has dealt with Samuel, Kings, Ezra, and Nehemiah is to glean scattered ears from a field already harvested. Sections common to Chronicles with the older histories have therefore been treated as briefly as is consistent with preserving the continuity of the narrative. Moreover, an exposition of Chronicles does not demand or warrant an attempt to write the history of Judah. To recombine with Chronicles matter which its author deliberately omitted would only obscure the characteristic teaching he intended to convey. On the one hand, his selection of material has a religious significance, which must be ascertained by careful comparison with Samuel and Kings; on the other hand, we can only do justice to the chronicler as we ourselves adopt, for the time being, his own attitude towards the history of Hebrew politics, literature, and religion. In the more strictly expository parts of this volume I have sought to confine myself to the carrying out of these principles.
Amongst other obligations to friends, I must specially mention my indebtedness to the Rev. T. H. Darlow, M.A., for a careful reading of the proof-sheets and many very valuable suggestions.
One object I have had in view has been to attempt to show the fresh force and clearness with which modern methods of Biblical study have emphasised the spiritual teaching of Chronicles.
Book I. Introduction
Chapter I. Date And Authorship
Chronicles is a curious literary torso. A comparison with Ezra and Nehemiah shows that the three originally formed a single whole. They are written in the same peculiar late Hebrew style; they use their sources in the same mechanical way; they are all saturated with the ecclesiastical spirit; and their Church order and doctrine rest upon the complete Pentateuch, and especially upon the Priestly Code. They take the same keen interest in genealogies, statistics, building operations, Temple ritual, priests and Levites, and most of all in the Levitical doorkeepers and singers. Ezra and Nehemiah form an obvious continuation of Chronicles; the latter work breaks off in the middle of a paragraph intended to introduce the account of the return from the Captivity; Ezra repeats the beginning of the paragraph and gives its conclusion. Similarly the register of the high-priests is begun in 1 Chron. vi. 4-15 and completed in Neh. xii. 10, 11.
We may compare the whole work to the image in Daniel's vision whose head was of fine gold, his breast and arms of silver, his belly and his thighs of brass, his legs of iron, his feet part of iron and part of clay. Ezra and Nehemiah preserve some of the finest historical material in the Old Testament, and are our only authority for a most important crisis in the religion of Israel. The torso that remains when these two books are removed is of very mixed character, partly borrowed from the older historical books, partly taken down from late tradition, and partly constructed according to the current philosophy of history.
The date1 of this work lies somewhere between the conquest of the Persian empire by Alexander and the revolt of the Maccabees, i. e., between b. c. 332 and b. c. 166. The register in Neh. xii. 10, 11, closes with Jaddua, the well-known high-priest of Alexander's time; the genealogy of the house of David in 1 Chron. iii. extends to about the same date, or, according to the ancient versions, even down to about b. c. 200. The ecclesiastical system of the priestly code, established by Ezra and Nehemiah b. c. 444, was of such old standing to the author of Chronicles that he introduces it as a matter of course into his descriptions of the worship of the monarchy. Another feature which even more clearly indicates a late date is the use of the term “king of Persia” instead of simply “the King” or “the Great King.” The latter were the customary designations of the Persian kings while the empire lasted; after its fall, the title needed to be qualified by the name “Persia.” These facts, together with the style and language, would be best accounted for by a date somewhere between b. c. 300 and b. c. 250. On the other hand, the Maccabæan struggle revolutionised the national and ecclesiastical system which Chronicles everywhere takes for granted, and the silence of the author as to this revolution is conclusive proof that he wrote before it began.
There is no evidence whatever as to the name of the author; but his intense interest in the Levites and in the musical service of the Temple, with its orchestra and choir, renders it extremely probable that he was a Levite and a Temple-singer or musician. We might compare the Temple, with its extensive buildings and numerous priesthood, to an English cathedral establishment, and the author of Chronicles to some vicar-choral, or, perhaps better, to the more dignified precentor. He would be enthusiastic over his music, a cleric of studious habits and scholarly tastes, not a man of the world, but absorbed in the affairs of the Temple, as a monk in the life of his convent or a minor canon in the politics and society of the minster close. The times were uncritical, and so our author was occasionally somewhat easy of belief as to the enormous magnitude of ancient Hebrew armies and the splendour and wealth of ancient Hebrew kings; the narrow range of his interests and experience gave him an appetite for innocent gossip, professional or otherwise. But his sterling religious character is shown by the earnest piety and serene faith which pervade his work. If we venture to turn to English fiction for a rough illustration of the position and history of our chronicler, the name that at once suggests itself is that of Mr. Harding, the precentor in Barchester Towers. We must however remember that there is very little to distinguish the chronicler from his later authorities; and the term “chronicler” is often used for “the chronicler or one of his predecessors.”
Chapter II. Historical Setting
In the previous chapter it has been necessary to deal with the chronicler as the author of the whole work of which Chronicles is only a part, and to go over again ground already covered in the volume on Ezra and Nehemiah; but from this point we can confine our attention to Chronicles and treat it as a separate book. Such a course is not merely justified, it is necessitated, by the different relations of the chronicler to his subject in Ezra and Nehemiah on the one hand and in Chronicles on the other. In the former case he is writing the history of the social and ecclesiastical order to which he himself belonged, but he is separated by a deep and wide gulf from the period of the kingdom of Judah. About three hundred years intervened between the chronicler and the death of the last king of Judah. A similar interval separates us from Queen Elizabeth; but the course of these three centuries of English life has been an almost unbroken continuity compared with the changing fortunes of the Jewish people from the fall of the monarchy to the early years of the Greek empire. This interval included the Babylonian captivity and the return, the establishment of the Law, the use of the Persian empire, and the conquests of Alexander.
The first three of these events were revolutions of supreme importance to the internal development of Judaism; the last two rank in the history of the world with the fall of the Roman empire and the French Revolution. Let us consider them briefly in detail. The Captivity, the rise of the Persian empire, and the Return are closely connected, and can only be treated as features of one great social, political, and religious convulsion, an upheaval which broke the continuity of all the strata, of Eastern life and opened an impassable gulf between the old order and the new. For a time, men who had lived through these revolutions were still able to carry across this gulf the loosely twisted strands of memory, but when they died the threads snapped; only here and there a lingering tradition supplemented the written records. Hebrew slowly ceased to be the vernacular language, and was supplanted by Aramaic; the ancient history only reached the people by means of an oral translation. Under this new dispensation the ideas of ancient Israel were no longer intelligible; its circumstances could not be realised by those who lived under entirely different conditions. Various causes contributed to bring about this change. First, there was an interval of fifty years, during which Jerusalem lay a heap of ruins. After the recapture of Rome by Totila the Visigoth in a. d. 546 the city was abandoned during forty days to desolate and dreary solitude. Even this temporary depopulation of the Eternal City is emphasised by historians as full of dramatic interest, but the fifty years' desolation of Jerusalem involved important practical results. Most of the returning exiles must have either been born in Babylon or else have spent all their earliest years in exile. Very few can have been old enough to have grasped the meaning or drunk in the spirit of the older national life. When the restored community set to work to rebuild