OVERVIEW OF 1
CHRONCLES
Personal
Reflection on Overview of 1 Chronicles
This morning, we begin the next
book of the Bible, 1 Chronicles. What was once the united kingdom of Israel is
now a distant memory. Life is in tatters. Once what was a great nation is now
destroyed. Now, they are captives no longer free. They self-involved life that
they had lived through Judges and 1 & 2 Kings has now come crashing down
upon them. What they once had is no more. They are now at their rock bottom.
Now is the time that they must examine their history and get at the root causes
of why they are where they are now. One of the key truths that come forward
from our coming reading of 1 Chronicles will be that future generations of God’s
people must learn from Israel’s history about the priorities and patterns of
faithfulness expected of them. The only way that we learn from our past is to
examine it. Otherwise, we are destined to repeat it.
Recently, my youngest daughter admitted
to herself and to me, for the first time, that she has been hopelessly addicted
to mind-altering substances, most recently heroine. She has been in a
faith-based recovery program now for almost two weeks. One thing is common
about any and all addiction recovery programs is self-examination. One of the
steps of the process is to take an honest look at our lives from beginning to
now to fearlessly look at all that has happened in one’s life to have come to
this: rock bottom. In this process, it is often that a person with an addiction
problem finally submits control of their lives over to God. In this process,
they often find their value in the Lord. In this process, they often find their
calling to help others avoid their own pitfalls. It is my prayer that my
daughter finds salvation in the recovery center. It is my prayer that she finds
her value in the Lord. It is my prayer that she will find her voice, her own
voice, her own unique calling in the Lord.
It got me to thinking about one
of the things that I had to do as part of my calling to full-time ministry
where it began with applying to seminary and then several times after that
where I have had to write down my own salvation story. When we sit down and
write our salvation story, it is really no different than what an addict has to
do when their do their “searching and fearless moral inventory” as part of step
4 of the 12 step recovery process. We are all addicts to sinful behaviors. Our
addictions may not be to mind altering substances but we all are addicted to
sin. We all have our sin weaknesses. We all have our fatal flaw sins. Those
sins that capture us and captivate us. Those sins that lie to us. Those sins
that nearly destroy us. When you sit down and examine your own life from
beginning to salvation, you learn what those fatal flaws have been. I learned
mine during the process. I was such an approval junkie that I lived my life for
the approval of others, particularly women. I defined myself by the
relationship that I was in. I defined who I was and validated who I was by the
approval of the woman in my life. It led me to make decisions in life that were
not God-centered but rather to please my human gods – the women in my life. It
was not until that I had completely lost myself and who I was and lost
everything that was meaningful to me that I woke up and saw God.
Each of us needs to write down
our life history, our real honest life history. We can see all the real, raw
sins that we have committed, people we have hurt, destruction we have wrought,
and decisions that we could have made differently. We can see where we departed
from the right path. We can see where we departed from God and followed Satan’s
siren call. We can see our spiral to our knees before God. We can see where God
had his hand in our lives even when we were not asking for it. We can see our
need for forgiveness and redemption through Jesus Christ. We can see where we
made a mess of our lives. And through Jesus we can make our mess in our message
to others.
That’s what the purpose of 1 and 2
Chronicles. It is a retelling of the same story of 1 and 2 Kings from the point
of view of a people that have crashed and burned already. It is a retelling of
the searching and fearless inventory of the people of God’s downward spiral to
their knees in captivity in Babylon. It is the mess becoming a message. That’s
the point of 1 Chronicles and 2 Chronicles. Do not do was we have done. Follow
the Lord so that your lives will not end us as ours has. Letting the mess
become the message.
Amen and Amen.
OVERVIEW OF THE BOOK OF 1
CHRONICLES
This overview is copied from the
following website: http://reformedanswers.org/answer.asp/file/41779
Purpose:
To direct the restoration of the
Kingdom after the exile with special emphases on the unity of Israel, the king,
the Temple, and immediate blessings and curses.
Date:
c. 520-400 B.C.
Key Truths:
- The united Kingdoms of David and Solomon provide
models for God’s people as they seek the blessings of God.
- The fate of each generation of Israel was
determined by its adherence to God’s ideals for kingship, the Temple, and the
unity of God’s people.
- Future generations of God’s people must learn
from Israel’s history the priorities and patterns of faithfulness expected of
them.
Author:
Jewish tradition considered Ezra
the primary author of the books of Chronicles (First and Second Chronicles are
two halves of one book), Ezra, and Nehemiah. At least two considerations
suggest that he was the author of Chronicles:
- The
book was written during the postexilic period near the time of Ezra’s ministry
(see “Time and Place of Writing”) and
- Many
passages in Chronicles reveal affinities with the priestly concerns that
undergirded Ezra’s work (see “Purposes and Distinctives”).
Other considerations, however,
cast doubt on this traditional view of authorship:
- The
date of composition for Chronicles cannot be limited to Ezra’s lifetime (see
“Time and Place of Writing”),
- The
Chronicler’s focus on kingship (see “Purposes and Distinctives”) is
absent from Ezra’s teaching, and
- Ezra’s
concern with apostasy due to intermarriage is not a prominent theme in
Chronicles (2 Chron. 1:1-9:31).
The traditional viewpoint remains
hypothetical. No doubt Ezra’s ministry was in harmony with the teachings of
Chronicles. He may even have contributed in some way to the composition of the
book. Still, neither historical nor Scriptural evidences indicate conclusively
that Ezra was the author of Chronicles. As a result, most modern interpreters
simply refer to the author as “the Chronicler.”
The Chronicler relied on many
written sources as he composed his history:
- He
depended on a number of Biblical texts. He drew heavily from Samuel and Kings
and followed portions of the Pentateuch, Judges, Ruth, Psalms, Isaiah, Jeremiah
and Zechariah.
- He
also cited several otherwise unknown royal sources: “the book of the
annals of King David” (1 Chron. 27:24), “the book of the kings”
(2 Chron. 24:27), “the book of the kings of Israel” (1 Chron. 9:1; 2
Chron. 20:34), “the book of the kings of Judah and Israel” (2 Chron.
16:11; 25:26; 28:26; 32:32) and “the book of the kings of Israel and
Judah” (2 Chron. 27:7; 35:27; 36:8).
- He
referred explicitly to a number of prophetic sources: the writings of Samuel (1
Chron. 29:29), Nathan (2 Chron. 9:29), Gad (1 Chron. 29:29), Ahijah (2 Chron.
9:29), Iddo (2 Chron. 9:29; 12:15; 13:22), Shemaiah (2 Chron 12:15), Isaiah (2
Chron 26:22) and anonymous “seers” (2 Chron. 33:19).
- The
style and content of many passages also suggest that the Chronicler used other
unspecified sources.
Time and Place of Writing:
The final verses of the 2
Chronicles (2 Chron. 36:21-23) indicate that the Chronicler wrote after the
release of the exiles from Babylon (c. 538 B.C.). The lack of Hellenistic
influences suggests that he composed his history before the Alexandrian period
(c. 331 B.C.). Nevertheless, opinions vary over the precise date of
composition.
Some interpreters have proposed
that the Chronicler wrote as early as the reconstruction of the Temple under
Zerubbabel (c. 520-515 B.C.). At least three evidences support this view:
- The
Chronicler consistently presented the Temple and its personnel in close
partnership with the royal line of David (see “Purposes and Distinctives”).
This emphasis suggests the possibility of composition near the days of
Zerubbabel when expectations of royal and priestly partnership were still high
(e.g., Zech. 4:1-14).
- The
Chronicler gave much attention to the details of priestly and Levitical duties
(1 Chron. 6:1-53). This focus suggests a date of composition during the time
when the new Temple order was being established.
- The
Chronicler’s omission of Solomon’s downfall due to intermarriage (1 Kings
11:1-40) stands in striking contrast to Nehemiah’s appeal to Solomon’s
difficulties (Nem. 13:26). This omission suggests that the Chronicler may have
written before intermarriage had become a major issue in the postexilic
community.
The majority of interpreters have
held that the Chronicler wrote during or after the ministries of Ezra and
Nehemiah, in the latter half of the fifth century or the early decades of the
fourth century B.C. The main evidence in favor of this view is the royal
genealogy in 1 Chronicles 3:17-24, which some interpreters believe extends up
to five generations after Zerubbabel, but see the note on 1 Chronicles 3:21.
A specific date of composition
for Chronicles cannot be determined. It seems best to accept a range of
possibilities from sometime near the days of Zerubbabel to sometime soon after
the ministries of Ezra and Nehemiah (c. 515-400 B.C.). The major themes of the
book fit well within these boundaries.
The Chronicler wrote for
historical and theological reasons. His extensive use of historical documents
(see “Author”) and devotion to numerical and chronological details
(e.g., 1 Chron. 5:18; 2 Chron. 14:1, 9; 16:1, 12, 13) indicate that he intended
to give his readers an inerrant historical record. But he did not merely offer
information about the past; he also wrote to convey a relevant theological
message. Comparing the Chronicler’s history with those of Samuel and Kings
reveals that he shaped his account of Israel’s past to address the needs of the
postexilic community. He wrote to encourage and guide his readers as they
sought the full restoration of the Kingdom after the Babylonian exile.
The people who had returned from
exile faced numerous difficulties. The restoration had not brought about the
dramatic changes for which many had hoped. Instead, they endured discouraging
economic hardship, foreign opposition and internal conflict. These difficulties
raised many questions: Who may legitimately claim to be heirs to the promises
God gave his people? What political and religious institutions should we
embrace? Should we hope for a new Davidic king? What is the importance of the
Temple in our day? How may we find the blessings of security and prosperity for
our restored community? The Chronicler addressed these and similar questions in
his history.
Purposes and Distinctives:
The book of Chronicles was
originally untitled. Its traditional Hebrew name may be translated “the
annals (events) of the days (time).” This expression appears often in the
book of Kings with other qualifications (e.g., 1 Kings 14:29). It also occurs
elsewhere in this form without further qualification (Neh. 12:23; Esther 2:23;
6:1). Some Septuagint (Greek Translation of the Old Testament) texts refer to
Chronicles as “the things omitted”; i.e., a supplement to the history
of Samuel and Kings. Jerome (and Luther following him) called the book
“the chronicle of the entire sacred history.” Our modern title stems
from this tradition.
The Chronicler’s theological
message may be summarized in many ways, but three concerns were particularly
prominent:
- The
People of God. Throughout his history the Chronicler identified the people
who should be included among the heirs of God’s covenant promises. The
prominence of this theme appears in his frequent use of the expression
“all Israel” (see notes on 1 Chron. 11:1; 2 Chron. 10:1; 29:24). The
Chronicler’s concept of God’s people was both narrow and broad. On the one
hand, he looked on those who had been released from exile as the people of God.
Representatives of Judah, Benjamin, Ephraim, and Manasseh, who had returned to
the land, were the chosen people (see note on 1 Chron. 9:3). As such, they
played a vital role in the restoration of the Kingdom of Israel.
On the other
hand, however, the Chronicler identified God’s people with all the tribes of
Israel (see note on 1 Chron. 2:3-9:1). The restoration of Israel was incomplete
so long as some of the tribes remained outside the land, separated from the
Davidic king and the Jerusalem Temple. As a result, the Chronicler went to
great lengths to include both the northern and southern tribes in his
genealogies (1 Chron. 2:3-9:1), to present an ideal of a united Kingdom under
David and Solomon extending to all the people (see note on 1 Chron. 11:1) and
to depict the reunification of the Northern and Southern Kingdoms in the days
of Hezekiah (see note on 2 Chron. 29:1-36:23). The returnees were the remnant
of God’s people, but they had to pray and hope for the restoration of all the
people of God. As Hezekiah put it in his day, “If you return to the LORD,
then your brothers and your children will be shown compassion by their captors
and will come back to this land, for the LORD your God is gracious and
compassionate” (2 Chron. 30:9).
- The
King and Temple. In the Chronicler’s view, God had organized his people
around two central institutions: the Davidic throne and the Jerusalem Temple.
These political and religious structures were fundamental to the life of
Israel. In his genealogies, the Chronicler gave special attention to David’s
lineage (1 Chron. 2:10-17; 3:1-24) and to the organization of the priests and
Levites (1 Chron 6:1-81). He emphasized that God had chosen David’s line as the
permanent dynasty over the nation (1 Chron. 17:1-27; 2 Chron. 13:5; 21:7;
23:3). The establishment of David’s throne was a demonstration of divine love
and blessing for Israel (1 Chron. 14:2; 2 Chron. 2:11).
The Chronicler
also focused on the Temple as the dwelling place of the Name (2 Chron. 7:12,
16; 33:7). The joy and splendor of music in Temple worship were chief concerns
in the Chronicler’s history (see notes on 1 Chron. 6:31-47, 9:15-16, 28-34,
15:16-24; 16:4-6; 25:1-31; 2 Chron. 5:12-13; 23:13, 19, 29:25-30; 34:12).
The Chronicler
drew a close connection between kingship and the Temple in many other ways as
well (e.g., 2 Chron. 13:4-12; 22:10-24:27). With this emphasis on king and
Temple, he instructed his postexilic readers not to lose sight of either
institution. The full restoration of the Kingdom could not take place apart
from the Davidic king and the Jerusalem Temple. As the Lord said to David,
“I will raise up your offspring to succeed you, one of your own sons, and
I will establish his Kingdom. He is the one who will build a house for me, and
I will establish his throne forever” (1 Chron. 17:11-12).
- Divine
Blessing and Judgment. The Chronicler composed his history to show his
readers how to receive God’s blessings in their day. He accomplished this end
by drawing close connections between fidelity and blessing, as well as
infidelity and judgment (1 Chron. 28:9; 2 Chron. 6:14; 7:11-22; 15:2; 16:7-9;
21:14-15; 24:20; 25:15-16; 28:9; 34:24-28). The king and the Temple could not
in themselves secure God’s blessing for Israel. His blessings depended on
obedience to the Mosaic Law (1 Chron. 6:49; 15:13, 15; 16:40; 22:12-13; 28:7;
29:19; 2 Chron. 6:16; 7:17-18; 12:1-2; 14:4; 15:12-14; 17:3-9; 19:8-10; 24:6,
9; 25:4; 30:15-16; 31:3-21; 33:8; 34:19-33; 35:6-26) and to the
prophetic/priestly instruction (2 Chron. 11:4; 12:5-8; 20:20; 21:12-19;
24:19-25; 25:7-10, 15-20; 26:17-20). Blessings came to those who upheld the
purity of Temple worship (2 Chron. 15:1-19; 17:1-6; 24:1-16; 29:1-31:21;
34:1-35:19) and humbly relied on God instead of human strength (1 Chron. 5:20;
2 Chron. 13:18; 14:7; 16:7-8; 32:20).
When the people
of God and their kings turned to sin, the immediate retribution of illness and
military defeat often followed (1 Chron. 10:1-14; 2 Chron. 13:1-16; 16:12;
18:33-34; 21:15-19; 25:14-24; 26:19-20; 28:1-5; 33:1-11). Even so, when the
people came under God’s judgment, they could be restored to blessing by humbly
seeking God through repentance and prayer (1 Chron. 21:1-22:1; 2 Chron.
7:13-15; 12:1-12; 33:10-13). By emphasizing these themes the Chronicler showed
his postexilic readers the way to divine blessing in their day. The full
restoration of God’s people would come only as they lived in fidelity to the
Lord. The prophet Azariah stated the matter succinctly to King Asa: “If
you seek him, he will be found by you, but if you forsake him, he will forsake
you” (2 Chron. 15:2).
As the book unfolds, prominent
motifs appear a number of times, but certain themes are emphasized over others
in each portion. The history divides into main parts: (1) the genealogies of
God’s people (1 Chron. 1:1-9:34), (2) the united Kingdom (1 Chron 9:35-2 Chron
9:31), (3) the divided Kingdom (2 Chron. 10:1-28:27), and (4) the reunited
Kingdom (2 Chron. 29:1-36:23). Each part contributes specific elements to the
Chronicler’s overall theological purpose.
- The Genealogies of God’s People (1 Chron. 1:1-9:34).
Genealogies in the ancient Near East followed a variety of forms and served
many different functions. These variations appear in the Chronicler’s use of
genealogies in the first nine chapters of his history. Some passages follow the
form of linear genealogies that trace a single family line through many
generations (e.g., 1 Chron. 2:34-41); others are segmented and sketch several
family lines together (e.g., 1 Chron. 6:1-3). The Chronicler’s genealogies also
skip generations without notice, emphasizing persons and events that were
important to his concerns (e.g., 1 Chron. 6:4-15). Beyond this, just as other
ancient genealogies often included brief narratives highlighting significant
events, the Chronicler paused on occasion to tell a story (1 Chron. 4:9-10;
5:18-22).
In addition to different forms, the function
of ancient genealogies also varied. They occasionally sketched political,
geographical and other social connections. In some such cases, the expressions
“son of” and “father of” had a meaning other than immediate
biological descent. In line with these ancient (yet ordinary for that time)
functions of genealogies, the Chronicler provided an assortment of lists,
including families (e.g., 1 Chron. 3:17-24), political relations (e.g., 1
Chron. 2:24, 42, 45, 49-52), and trade guilds (e.g., 1 Chron. 4:14, 21-23).
The Chronicler
included extensive genealogical records in his book to establish that his
readers were the legitimate continuation of God’s elect people. He accomplished
this end by reporting the special election of Israel from all of humanity (1
Chron. 1:2-2:2), the arrangement of the tribes of Israel (1 Chron. 2:3-9:1),
and the representatives of the tribes who returned from Babylon (1 Chron.
9:16-34).
By identifying
the postexilic readers as the continuation of the chosen line, the Chronicler
pointed to their opportunities and responsibilities. Since they were God’s
people, they were offered the opportunity of God’s blessing in the Promised
Land. They had a solid basis for hope in the full restoration of the Kingdom.
But their identity as God’s elect people also entailed many responsibilities.
The Chronicler’s genealogies focused on the breadth and order of the tribes of
Israel, emphasizing especially the importance of the Davidic and Levitical
families (see note on 1 Chron. 2:3-9:1a). If his readers were to receive the
blessings of God, they had to observe these divinely ordained arrangements
carefully.
- The united kingdom (1 Chron. 9:35-2 Chron.
9:31). The Chronicler viewed the reigns of David and Solomon as Israel’s period
of glory. He focused on the positive qualities of these kings and chose not to
reference many of their well-known shortcomings and troubles recorded in Samuel
and Kings (see notes on 1 Chron. 9:35-29:30 and 2 Chron. 1:1-9:31). David and
Solomon ruled over all the tribes and territories of Israel (see note on 1
Chron. 11:1); they provided rich blessings through their political structures
(1 Chron. 14:2; 2 Chron. 2:11; 9:8) and the Temple (1 Chron. 22:1; 2 Chron.
7:11-22).
For this
reason, the united kingdom laid the foundation of hope for the postexilic
readers. God had chosen David’s line and the Temple in Jerusalem to be the
instruments of blessing for his people through all generations.
But this hope
of blessing was conditional. The Chronicler also presented David and Solomon as
models to be imitated. The postexilic community had to devote itself to the
ideals of the united kingdom. Humble and faithful reliance on God, commitment
to Davidic rule and devotion to the Temple were essential to receiving the
blessing of God.
- The Divided Kingdom (2 Chron. 10:1-28:27). The
Chronicler’s record of Israel’s history from Rehoboam to Ahaz focuses on events
in the Southern Kingdom, Judah. Although he relied on the book of Kings for
much of his information, the Chronicler omitted large blocks of material
dealing with the Northern Kingdom, Israel. In his view, the important
historical events of this period took place in Judah, where the Davidic king and
the Temple resided.
In many
respects, the Chronicler evaluated the kings of this period according to the
ideal of the united kingdom. He applied several criteria to Judah’s kings (see
“Purposes and Distinctives: Divine Blessing and Judgment”). Was the
king faithful to the Law of Moses? Did he support the Temple order established
by David and by Solomon? Did the king listen to prophetic and priestly
instruction? Did he rely on foreign alliances, or seek God in humility and
prayer? The writer evaluated some kings negatively (Jehoram, 1 Chron. 21:4-20;
Ahaziah, 1 Chron. 22:1-9; Ahaz, 1 Chron. 28:1-27) and others positively
(Abijah, 1 Chron. 13:1-14:1; Jotham, 1 Chron. 27:1-9). For the most part,
however, he distinguished between each king’s years of fidelity and infidelity
(Rehoboam, 2 Chron. 10:1-12:16; Asa, 1 Chron. 14:2-16:14; Jehoshaphat, 1 Chron.
17:1-21:3; Joash, 1 Chron. 22:10-24:27; Amaziah, 1 Chron. 25:1-28; Uzziah, 1
Chron. 26:1-23).
The Chronicler
reported these events to illustrate how the conditions of Israel depended on
her fidelity to the ideals established in the united kingdom. With remarkable
regularity, he demonstrated that God blessed his people when they proved to be
faithful and chastised them when they turned away from him. Victory, security
and prosperity came to those who sought the Lord, but defeat, trouble and
illness to those who forgot him (see “Purposes and Distinctives: Divine
Blessing and Judgment”).
This portion
of the Chronicler’s history addressed the needs of the postexilic readers by
explaining their situation and offering them guidance. Just as Judah’s kings
had experienced God’s chastisement, the postexilic community suffered
difficulties because of infidelity. God’s promises of restoration had not
failed; the people had failed. Similarly, just as the kings of Judah were
blessed as they turned toward the Lord, the Chronicler’s readers could hope for
restoration, security and prosperity if they would do the same.
- The Reunited Kingdom (2 Chron. 29:1-36:23). Beginning
with Hezekiah, Israel entered a new phase of her history. The Chronicler
presented Hezekiah as a new David/Solomon; Hezekiah reunited the faithful of
Israel and Judah around the Davidic throne through worship and celebration at
the Temple (see notes on 1 Chron. 29:1-36:23 and 1 Chron. 29:24). This reunited
people experienced several periods of failure: Manasseh’s apostasy (1 Chron.
33:1-10), Amon’s entire reign (1 Chron. 33:21-25,) and the overall reigns of
the kings of Judah just before the exile (1 Chron. 36:2-14). But each of these
failures was followed by God’s gracious renewal of the people: Manasseh’s
restoration (1 Chron. 33:11-17), Josiah’s reforms (1 Chron. 34:3-35:19), and
the return from exile (1 Chron. 36:22-23).
This portion
of the Chronicler’s history also offered hope and guidance to his readers.
Despite the failures of the reunited Kingdom, God continued to grant blessings
to his repentant people. These events reminded the readers that God extended
his mercy to them, offering them his blessing. At the same time, however, the
events of this period demonstrated the requirements placed on those who longed
for the full restoration of the Kingdom during the postexilic period. The
nation must turn to the Lord in humility and live faithfully before him.
Christ in Chronicles:
Focusing on his concerns for the
people of God, for the king and for the Temple, as well as on divine blessing
and judgment, the Chronicler wrote his history to bolster Israel’s hope in the
coming of the Messiah. His immediate focus was the restoration of the
postexilic community, but the New Testament revealed that the Chronicler’s
ideal of the restored Kingdom found fulfillment in Christ.
- The Chronicler’s hopes for the people of God
became a reality in Christ. Those who follow Christ are the heirs of Israel’s
promises (Gal. 3:14, 29; 4:28; Eph. 2:11-22; 3:6), as were the faithful of the
postexilic community. Christ’s Church extends beyond Israel to include the
Gentiles (Luke 2:32; Acts 9:15; 11:1, 18). At the return of Christ all of God’s
elect will be united under the lordship of Christ (Eph. 2:11-22).
- The Chronicler’s interest in the restoration of
David’s throne was also fulfilled in Christ. Christ was born the Son of David,
the rightful heir to the Davidic throne (Luke 1:32; Rom. 1:3; Rev. 22:16).
Jesus met all the conditions of obedience placed on David’s line (Rom. 5:19;
Phil. 2:8; Heb. 5:7-10). In the resurrection, Christ took his throne in heaven
(Acts 2:33-35; Eph. 1:20-23; Phil. 2:9; Rev. 3:21). He leads his people into
blessing and victory (Rom. 8:37; Eph. 4:7-13) and reigns until all his enemies
are defeated (1 Cor. 15:24-26).
- The Chronicler’s emphasis on the Temple likewise
finds fulfillment in Christ. Christ offered himself on the cross as the perfect
atonement for sin (Heb. 9:11-28; 1 Pet. 3:18; 1 John 2:2), and he intercedes in
the heavenly palace of God on behalf of his people (Heb. 3:1; 4:14-16; 6:20;
7:26; 8:1). On his return, Christ will bring all his people into the blessed
presence of God (John 14:1-4; 1 Thess. 4:16-17).
- The Chronicler’s focus on divine blessing and
judgment also anticipated the work of Christ. Jesus warned his church of the
necessity of fidelity to God (Matt. 5:17-20). He suffered death on the cross so
that his people might be delivered from judgment (Rom. 3:21-26). He grants them
new life so that they may be assured of the reward of eternal blessing (John
3:16; 2 Pet. 3:13; 1 John 2:25).
- The Chronicler wrote to encourage his postexilic
readers to renew the Kingdom in their day. But his history also pointed forward
to the inauguration of the Kingdom in the first coming of Christ and to the
glorious consummation when he returns.
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