Greater Chronicles

Greater Chronicles   

Title: Greater Chronicles combines 1 and 2 Chronicles, Ezra, and Nehemiah. Ezra and Nehemiah traditionally were written on a same scroll. 1-2 Chronicles are “attached” to Ezra-Nehemiah through repetition 2 Chr. 36:22-23 and Ez. 1:1-3. 

Structure:

Genealogy, pre-exilic (1 Chr. 1 – 9), Dorsey, p. 146 (improved)

A. 1:1 – 2:2, non-tribe unit: Israel’s past 

 B. 2:3 – 4:43, Royal tribe of Judah and Simeon, cp. Judges 1:1-3

  C. 5. Transjordan tribes: Reuben, Gad, and ½-Manasseh 

   D. 6, Tribe of Levi

  C’. 7, Cisjordan: Issachar, Benjamin, Naphtali, ½-Manasseh, Ephraim, Asher     
 B’. 8, Royal tribe: Benjamin

A’. 9, non-tribe unit: Israel’s present; Judah (3-6), Benjamin (7-9), Priests (10-13), Levites (14-34).   

Then 9:35-44, genealogy of King Saul to lead to another unit.

 

Jordan’s lectures at BTS (Biblical Theological Seminary, St. Petersburg, Russia):

	A. Apostacy	B. Battling – Wars	C. Cult – Temple
I	1 Chr. 10, Saul	1 Chr. 11 – 29, David	2 Chr. 1 – 9, Solomon
II	2 Chr. 10 – 12, Rehoboam	2 Chr. 13, Abijah	2 Chr. 14 – 16, Asa,  17 – 20, Jehoshaphat
III	2Chr. 21 – 22, Jehoram, Ahaziah, Athaliah	2 Chr. 23, Jehoidah	2 Chr. 24:1-16, Joash
IV	2 Chr. 24:17-27, Joash	2 Chr. 25, Amaziah	2 Chr. 26 – 27, Uzziah, Jotham
V	2 Chr. 28:1-4, Ahaz	2 Chr. 28:5-27, Ahaz	2Chr. 29–32, Hezekiah
VI	2 Chr. 33:1-9, Manasseh	2 Chr. 33:10-20, Manasseh	2 Chr. 33:21 – 35:27, Amon, Josiah
VII	2 Chr. 36:1-21, Jehoahaz, Jehoiakim, Jehoiachin, Zedekiah	2 Chr. 36:22 – Ez. 3:13, Cyrus	Ez. 4 – Neh. 12, Darius, Artaxerxes

VIII: Neh. 13 tells the apostacy and spiritual battle in many areas of life. But the chapter ends with final cleansing done by Nehemiah (13:30-31).

Date of writing: Even though 1-2 Chronicles begin with the creation/Adamic genealogy (1 Chr.1:1), it is done to bring a post-exilic hearer “up to date” with the lineage of remnants who came back to Jerusalem/Judea. Therefore, the book should’ve been completed around the time of reconstruction of the Temple and erection of the Walls of Jerusalem. There are some studies of chronology of the period. I agree with the James B. Jordan’s one which puts the end of the book to 489 BC (cp. James B. Jordan, The Handwriting on the Wall, pp. 629-648).          

Reflection in other parts of the Bible:

For the understanding of the Greater Chronicles is important to be familiar with the structure of the sanctuary (Exodus 25–31). Overall, Greater Chronicles put a much heavier accent on the cult/worship. That’s why we have a longer story of the moving of ark of the Covenant under David (cp.  2 Sam. 6 vs. 1 Chr. 13–16).

The author builds up on the familiarity of his listeners and readers with the accounts of the same events from the 1-2 Samuel, 1-2 Kings, and other parts of the Bible (cp. 1 Chr. 4 and Judges 1).

The book gives answers to some chronological questions raised by NT narrative (cp. Ez. 6:15-16 vs. John 10:22; 2 Chr. 24:20-21 vs. Matt. 23:34-35).

Lutheran teaching: Two important teachings of the Lutheran church are supported by the passages from the book. First, the idolatry shall be overthrown by God. It is a lesson from the past that carries out into the present and the future. Our God is not going to tolerate anything or anyone who attempts to take His place in the life of the people (LC I:35).

Second, the theology of rest. Dr. Martin Luther in his Large Catechism says: “people must have holidays.” Then he continues, based on Nehemiah 8: “special function of this day of rest should be the ministry of the Word for the young and the mass of common people (LC I:86).   

Memory verses:  

2 Chronicles 7:13-14 – When I shut up the heavens so that there is no rain, or command the locust to devour the land, or send pestilence among my people, 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. 

Overview of the Bible: 1-2 Kings

                                                                 1-2 Kings   

Title: Book of Kings, parts 1 and 2

Date of writing: first part (1 Kings 1 – 11) right after Solomon’s reign (about 950 BC).

Completion of the whole book should be about 560 BC.

Date of Narrative: from the death of David to Jehoiachin’s release from prison in Babylon. There is a theory about Jeremiah’s authorship, but it would be difficult for him to acknowledge the king’s release from the prison (2 Kings 25:27-30).  

Structure: Dorsey, p. 143

a. 1 K. 1 – 11, Solomon’s reign; Jerusalem’s wealth; temple is built 

  b. 1 K. 12 – 16, rise of the Northern Kingdom

    c. 1 K. 17 – 2 K. 1, Prophet Elijah, rise and rule of Omride dynasty

      d. 2 K. 2 – 8:6, Elisha’s miracles of kindness

    c’. 2 K. 8:7 – 13:25, Prophet Elisha, end of Omride dynasty

  b’. 2 K. 14 – 17, Fall of the Northern Kingdom

a’. 2 K. 18 – 25, Solomon’s dynasty ends; Fall of Jerusalem; Temple’s destruction

Main themes:

Sacred presence of the Name of the LORD in the Temple (1 Kg 8).

Faithfulness of God – according to the Word of the LORD.

Importance of godly marriages (cp. Solomon and Ahab). 

Main Characters: Solomon, Jeroboam, Elijah, Elisha, Ahab, Jezebel, Hezekiah, Josiah   

Reflection in other parts of the Bible:

Temple is the glorified Tabernacle – bigger and “immovable” (not portable).

Solomon breaks the “three rules for a king of Israel” (Deut. 17:14-17).

Elijah in resembles the figure of Moses (covenant at the Sinai/Horeb, hide in the cave, “ordains” a disciple with salvific name, dies outside the land etc.). Moses and Elijah are two figures that talk to Jesus about the “exodus” (Lk. 9:31).

Elijah – traditionally – is a prefigure of the Messiah, cp. Elijah and John the Baptizer (Mt. 11:14; 17:12).

Lutheran teaching:

Discussing the human tradition Apology of Augsburg Confession XV (VIII), 14-15 goes into 1 Kings 12:26-33. The new rules and liturgical rites of Jeroboam are given as a negative example of human traditions that are not approved by God attempting to merit the grace of God.

The story of Naboth vineyard (1 Kings 21) is brought as an ugly example of breaking of Ninth and Tenth Commandments (LC, I:301-302).

The prayer of Elijah during the contest with the prophets of Baal (1 Kings 18:24) shows that the invocation of the name of God IS nothing else but prayer (LC, III:5).    

Lutheran hymnody:

519 – In His Temple Now behold Him (1 Kings 6 – 8).

682 – God of the Prophets, bless the Prophet’s Sons (2 Kings 2).   

Relevancy of the Book:

Reading the Book of Kings helps us to understand and see the faithfulness of God in the unfolding of history. The LORD is faithful to His Word and promises regardless of the unfaithfulness of the nations and even His saints (cp. LW, 5:26). 

The Book of Kings can be called the story with glorious beginning, gloomy narrative, and comforting conclusion. We see the Temple project completed, the falling of the North and then South Kingdoms. But the Book as a whole ends up on the promising note of hope for the restorations as the king Jehoiachin is released from the Babylonian prison.    

Memory verses:

1 Kings 8:27b-29: Behold, heaven and the highest heaven cannot contain You; how much less this house that I have built! Yet have regard to the prayer of Your servant and to his plea, o LORD my God, listening to the cry and to the prayer that Your servant prays before You this day, that Your eyes may be open night and day toward this house, the place which you have said, ‘My name shall be there,’ that you may listen to the prayer that Your servant offers toward this place.