By William Johnstone

This two-part observation argues that Chronicles, positioned because it is likely one of the 'historical books' within the conventional previous testomony of the Christian church, is far misunderstood. Restored to its right place because the ultimate publication within the canon as prepared within the order of the Hebrew Bible, it is extremely to be understood as a piece of theology primarily directed in the direction of the long run. The Chronicler starts off his paintings with the matter dealing with the complete human race in Adam-the forfeiture of the perfect of excellent oneness with God's function. He explores the opportunity of the recovery of that perfect via Israel's position on the centre of the area of the international locations. This portrayal reaches its climax in an idealized presentation of the reign of Solomon, during which all of the rulers of the earth, together with so much famously the Queen of Sheba, deliver their tribute in acknowledgment of Israel's prestige (Volume 1). As next background basically too sincerely indicates, notwithstanding, the Chronicler argues (Volume 2), that Israel itself, via unfaithfulness to Torah, has forfeited its correct to ownership of its land and is forged adrift between those related countries of the realm. however the Chronicler's message is one in every of wish. by way of a thorough transformation of the chronology of Israel's prior into theological phrases, the new release whom the Chronicler addresses turns into the 50th in view that Adam. it's the new release to whom the jubilee of go back to the land via a wonderfully enabled obedience to Torah, and therefore the recovery of the primal excellent of the human race, is announced.

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Thus, instead of the 'each man to his tent' of the call to defensive arms in the north (2 Chron. 16), it is 'each man to his house', each to return to the ordinary constructive affairs of life. Lest there be any confusion that the north might have a monopoly on the claim to be called 'Israel', C omits the wording of Kings, 'the Israelites', after 'your brothers'. C's last phrase, 'they turned back [or, even, 'repented'] from advancing against Jeroboam', underlines the historic elements in the decision and avoids the repetition of 'they repented to go, according to the word of the LORD' that is found in Kings.

The phrase, 'covenant of salt', carries with it a broad range of allusion. Salt, as an essential element of diet, is a permanent requirement in sacrificial ritual (see Lev. 13, where it is sprinkled on the cereal offering as 'the salt of the covenant of your God'; Ezek. 24). It thus carries with it the associations and connotations of sacrifice itself: devotion to God, and atonement and fellowship with him. The phrase, 'covenant of salt', is also used in connection with the priests' irrevocable rights of participation in sacrifice (Num.

In response, God relents (v. 7). He again sends a two-fold message: he accepts the acknowledgment of guilt; he suspends the full payment of the sentence. The acknowledgment of guilt ('they have humbled themselves') uses the vocabulary of Lev. 41, one of the key passages on ma'al: it marks the first step on the costly road back towards rehabilitation (see 2 Chronicles 10-12 43 on 2 Chron. 14). The sentence is only mitigated: 'I will not destroy them' uses the techical term for God's punitive action in the 'negative Passover' after David's presumptuous census in 1 Chron.

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