2 Chronicles 7:11-15 (ESV)
11 Thus Solomon finished the house of the Lord and the king’s house. All that Solomon had planned to do in the house of the Lord and in his own house he successfully accomplished. 12 Then the Lord appeared to Solomon in the night and said to him: “I have heard your prayer and have chosen this place for myself as a house of sacrifice. 13 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, 14 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. 15 Now my eyes will be open and my ears attentive to the prayer that is made in this place.
Chronicles which is the last book of the Hebrew Bible provides a thorough exploration of faith.[1] “It contains nearly every theological concept expressed in the Old Testament”,[2] and yet, Chronicles is one of the most neglected portions of scripture. Its Septuagint title (Paralipomena) means ‘things omitted’ or ‘passed over’[3] and this definition appears to be an appropriate label for peoples attitude toward this book. It is complex, seemingly repetitive and the unfamiliar history leads many to believe it is irrelevant.[4] However, despite these common views and assessments, the book of Chronicles offers relevant and applicable historical and theological insight for all who desire a blessed future, informed by the past. To help unpack the meaning of Chronicles, this paper attempts to perform exegesis i.e. a critical interpretation on one of the books scriptural centrepieces, 2 Chronicles 7:11-15. To do this, first, historical and literary context is explored. Second, verse-by-verse textual analysis is performed. Finally, conclusions are drawn and an application for the contemporary Christian church is offered.
Historical Context
Although Chronicles does not directly identify the human author,[5] according to Mishnaic Hebrew tradition, Ezra the priest and “skilled scribe”[6] is thought to be its writer (as well as the author of Ezra-Nehemiah).[7] This designation of authorship to Ezra rests of four main observations: (1) the parallel repetition of Cyrus’s decree in Chronicles and Ezra, (2) linguistic similarities between Chronicles and Ezra-Nehemiah, (3) the commonality of Ezra’s theological affinities amongst all three books and (4) Chronicles proposed literary timeframe is in line with the ministry of Ezra.[8] Other considerations, however, cast doubt on this traditional viewpoint. For example, the date of Chronicles cannot be limited to Ezra’s lifetime and a central theme in Ezra’s ministry, the intermarriage between Israelites and foreign women[9], is largely ignored. Due to differing views and a lack of internal and external author evidence, contemporary scholars remain unconvinced of the traditional perspective. Therefore, they label the human author as ‘the Chronicler’ (which this paper also does).[10] However, it is important to note that, although the Chronicler is termed ‘author’ this term does not apply to a single writer composing the whole book of Chronicles. Correctly applied to Chronicles, the term ‘author’ should be understood as an ‘editor’ or ‘compiler’ who engaged with and drew from many other sources and this is further discussed in the later section.[11]
The date assigned to Chronicles is closely related to the adopted view of authorship. If Ezra is the author, then a date in line with his ministry appears obvious. However, if a theory of separate authorship is adopted, this would allow for a wider date range.[12] Pratt thinks that it is not possible to establish a precise date the Chronicler wrote this book. Nevertheless, a limited number of date ranges emerge. The final verses that depict the ordering of Israelite exiles from Babylon by Cyrus set the earliest date at 539-538 BC. The latest suggested date takes into account the lack of influence by the Greek language on this Hebrew book, and therefore, points toward Chronicles being written before Alexander the Great took control of Palestine in 330 BC.[13] Knoppers, however, challenges this assertion by observing that the Chronicler’s use of genealogies appears consistent with Greek historiography.[14] Therefore, “in light of the ambiguity of evidence…it seems best to remain satisfied with a range of possibilities from sometime near the days of Zerubbabel…to the ministries of Ezra and Nehemiah (515-390 BC)”.[15] Similarly, Merrill suggests that the terminus a quo is ca. 530 BC and the ad quem may be as late as the early fourth century”.[16]
Despite not having a precise date of authorship, discerning the socio-religious setting is less ambiguous.[17] Scholars situate the composition of Chronicles in the late postexilic period, well into the Second Temple era.[18] Also, it appears to be directed toward a redeveloping citizen-temple community located in Jerusalem.[19] Although this postexilic community was being restored by Yahweh,[20] it was a time of disorientation, disappointment and uncertainty.[21] The Israelites postexilic prophetic hopes had not been fulfilled and it is likely that they were questioning Yahweh’s covenant. They may have questioned whether they were still the people of God and wondered whether the promises made before the exile still applied (questions the Chronicler seeks to answer).[22] The uncertainty that surrounded the postexilic community meant “there was a real ‘need’ for a remembrance of things past in order to make sense of the present and prepare for the future”[23] and the book of Chronicles appears to be written to fulfil that ‘need’. In an attempt to resolve these postexilic perplexities, the Chronicler reflects on the circumstances surrounding the exile and seeks to address the discouraging pessimistic postexile situation.[24]
Pratt believes that to help direct the restoration of the kingdom during the early postexilic period, the Chronicler originally directed his book to “toward the leaders of the restored Israelite community”.[25] After all, many, if not most of the general population could not read and scrolls were not widely published. It appears evident then that the Chronicler’s primary interest was “the elite, the political and religious leadership at the core of Jerusalem’s society. That was the Chroniclers world”.[26] These postexilic leaders faced many challenges. Israel’s prophetic hope predicted that, after returning from exile and rebuilding the Temple, God would dwell amongst his people, the messianic King would come and peace would be found. However, no such blessings came. Instead, the returnees faced economic hardship, enemy opposition, domestic conflict and ultimately discouragement.[27] In answer to the Israelite predicament, the Chronicler writes to point the struggling community to a future hope. In effect, he is suggesting that the exilic return and temple rebuild was not the fulfilment of Israel’s prophetic hope. Instead, the community were to look toward another return from exile, when the Messiah would finally come, restore God’s people and re-establish the Kingdom of God forever.
It appears evident then that the major objective of Chronicles is to provide “a theological interpretation of Israel’s past interlaced with great hope for an eschatological renewal”.[28] Chronicles is history with an agenda. The Chronicler reshapes the stories of David, Solomon and other historical kings in order to provide a message of hope for the future and offer warnings from the past.[29] The Chronicler seeks to encourage the postexilic readers and remind them that they are still heirs to the promises of Yahweh. To drive his point home, the Chronicler focuses on three main themes: (1) Davidic restoration and rule, (2) the renewal of the everlasting covenant, and (3) the new temple as a symbol of reconstituted and re-consecrated people”.[30] It is the third theme (the temple) that becomes the guiding subject and context of the chosen pericope, in particular, Solomon’s dedication of the temple and God’s response to his prayers.
Literary Context
Although the date and author of Chronicles have been widely debated,[31] its canonicity (canonical placement) has “never been challenged within normative Judaism and Christianity”.[32] Within the Hebrew canons (the Jewish ordering of bible), Chronicles is positioned as the last book within the Writings.[33] It was placed last due to its comprehensive tying together of Israelite history, from Adam to the exile and beyond[34] and because it was one of the last books to have been written. Its placement as the final book in the Writings appears to be suitable, given that the aim of the book was to look back over the history of Israel while pointing to future eschatological hope. English bibles, however, inherit the placement of Chronicles from the Septuagint which divides the book into two and groups it together with other historical books (after Samuel-Kings and before Ezra-Nehemiah).[35]
The book of Chronicles is placed with other historical books because its genre is often classified as historical narrative (because it outlines the history of the Davidic monarchy).[36] However, scholars note that the Chronicler communicates his message using a variety of biblical and extra-biblical literary sources, forms and genres.[37] Primarily, the Chronicler includes information from the canonical books of Samuel and Kings.[38] Additionally, he refers to the Pentateuch, unknown royal annals (records of events), prophetic writings, speeches, lists, genealogies and other unidentifiable sources.[39] This source variety leads to mixed-genre suggestions. These include Chronicles being categorised as Midrash,[40] exegesis, propaganda, theology and history writing. However, despite its affiliations to these genres, the use of a variety of sources and genres has led many scholars to observe that “Chronicles appears to be a unique work”, one that doesn’t directly fit into any set genre.[41] Helpfully, Van Seters classifies Chronicles as revisionist historiography[42]and “notes its function as legitimation for the contemporary Jerusalem community”.[43] Another view that proves helpful is Japhet’s observation that Chronicles presents the past and present in a complex interrelationship, and therefore, leads her to classify the book as ‘history interpreted theologically’.[44] This paper, however, favours McKenzie’s view that Chronicles is a “theological rewriting of Bible history for instructional purposes”.[45] To help convey his historically informed theology, the Chronicler primarily uses the books of Samuel and Kings, but with purposeful modification.[46]At times he quotes lengthy passages directly, but at other times omissions, rearrangements, changes and additions take place.[47] The pericope selected for this paper is one such addition. Mostly unique to the book of Chronicles, 2 Chronicles 7:11-15 does not appear in the apparent source text of 1 Kings 9.[48] Instead, it has been purposefully designed to refer back to the content of Solomon’s prayer, in particular to 2 Chronicles 6:26-31. It is to the chosen text that this paper now gives its attention.
Textual Analysis
With purposeful intention, the Chronicler frames the chosen chapter by describing Solomon’s wealth, wisdom and fame – three things needed for the rebuilding of the temple. Solomon’s wealth provides the temple materials, his wisdom initiates the noble cause and his fame provides the skilled workmanship needed.[49] When the rebuilding of the temple was successfully completed, Solomon called the Israelites together and installed the ark of the covenant.[50] In response, musicians burst into Pslamic praise and the temple was filled with the cloud of God’s glory (2 Chronicles 5).[51] In the next chapter, 2 Chronicles 6, Solomon’s dedicatory speeches[52] begin with a blessing over the people and culminate with Solomon standing before the altar, spreading out his hands and offering prayer in four distinct units: (1) petition for posterity (6:14-17), (2) principles of intercession (6:18-21), (3) circumstances for intercession (6:22-39) and (4) an entrance hymn arousing God’s presence (6:40-42).[53] Interestingly, Solomon’s prayer occupies more text than the building of the temple, and therefore, emphasises the Chroniclers view that prayer must be central in the life of the postexilic community.[54] As McConville suggests, “prayer is to be the essential instrument…which activates existing promises of God”.[55] After Solomon’s prayer, voluminous public sacrifices were offered, festivities begin, and a response from Yahweh was evoked.
vv11-12
v11 begins the second half of chapter 7 and acts as an “introduction to God’s response to Solomon’s dedicatory prayer and associated rituals”.[56] The divine address in v12 reflects a parallel account in 1 Kings 9:2; however, modifications have been made. The Chronicler has added the reference to ‘night’ and has omitted ‘a second time’. The additional referencing of an evening visitation not only links the daytime dedications to the night-time visitation[57] but also it suggests that the appearance took place in the night after the fifteen-day celebration. The opening words of the divine response “I have heard your prayer and have chosen this place for myself as a house of sacrifice” arrive in response to Solomon’s prayer in 2 Chronicles 6:12-42 and especially vv. 40–42. [58] Hill suggests that the terms ‘chosen’ and ‘sacrifice’ would have been loaded with Hebraic theological relevance. These words would have emphasised the “election of Israel as God’s people from all the nations of the earth (Deuteronomy 7:16)”.[59] In v12 divine approval is reiterated and the significance of such a concept would have been easily understood in postexilic Israel. Selman’s thinks that “by presenting the temple as a place where right sacrifice and prayer could be accepted, an opening was being provided to exchange Israel’s present bleak circumstances for a more positive future”.[60] Yahweh’s affection for and attention on the temple offered an opportunity which could change the course of Israel’s history. The Chronicler is encouraging the discouraged postexilic community and providing guidance for them in the midst of a questionable future. In effect, the Chronicler reaffirms God’s involvement and presence amongst his special people Israel and reiterates the importance of prayer and temple worship in activating the divine promises that lie ahead.
v13
In the following three verses, all the Chroniclers additions,[61] Yahweh addresses several of Solomon’s prayerful concerns raised in 2 Chronicles 6:26-31 and promises to hear Israel when appropriate prayers and repentance are offered.[62] Yahweh’s response in v13 relates to Solomon’s third petition where he confronts the possible future conditions and says “when the heavens are shut up and there is no rain”.[63] Israel was primarily an agrarian society highly dependent on regular seasonal rains.[64] Also in relation to v13 is Solomon’s fourth prayer which addresses a number of possible disasters, in particular, locusts and pestilence.[65] At times the term locusts became a metaphor for invading armies and broadly related to the concept of destruction and famine. Famine in the ancient Near East, the devouring of the land, often derived from causes such as insects or disease. Locusts devouring the land could be compounded by pestilence affecting animals, people and crops.[66] The references in v13 to rain, locusts and pestilence are linking God’s judgement of His people to His judgment on their land. In v13, therefore, the Chronicler is setting a judgment scene in preparation for the next verse – a verse that contains God’s merciful divine response of forgiveness and healing
v14
Despite God’s impending future judgment, the Chronicler offers hope. He emphasises that the bleak situation in which the postexilic Israelites find themselves is not something that cannot be overturned. Four correct human responses will result in three divine redemptive promises. Four synonyms for repentance or aspects of repentance appear in v14: humble themselves, pray, seek my face, and turn. “Each of these words is theologically charged”[67] ‘Humility’ denotes a subduing of one’s pride in exchange for loyal submission to God. ‘Pray’, in this context, is an acknowledgment of personal sin and a petition for God’s mercy. ‘Seek’ is often used to communicate desperate reliance on God for deliverance and ‘turn’ signifies a complete turn away from sin and to God.[68] It is these concepts of humility, prayer, turning and seeking that repeatedly occur throughout the rest of Chronicles.[69] Thankfully, in response to Israel’s repentance, Yahweh promises to hear, forgive and heal – a direct request that Solomon explicitly sought during his dedicatory temple prayers.[70] The Chronicler appears to be positioning Israel’s current bleak situation against the responsive and redemptive mercy of Yahweh.[71] As Hill suggests, “the call to repentance and the promise of forgiveness is the Chronicler’s sermon to his own audience. The postexilic Jewish community needs the reminder that God’s choice of Jerusalem is still valid and it embodies the truth that God will forgive the repentant sinner”.[72]
v15
In v15 further hope is communicated to the Chronicler’s postexilic audience in the form of Yahweh’s promissory answer, “now my eyes will be open and my ears will be attentive to the prayer from this place”. The transitional word ‘now’, indicates a new thought and appears to be in direct response to Solomon’s prayer in 2 Chronicles 6:40. Interestingly, Klein observes that 2 Chronicles 6:40 was also “the Chronicler’s introduction to the materials he would insert from Psalm 132. These words were also implying that Yahweh would not refuse the prayer of his people”.[73] The Chroniclers emphasis on God’s attention to the temple, not only reiterates its central role in their future but also acts as a reminder to the Israelites that they are still Gods chosen people and the temple is still Yahweh’s chosen place. The Chronicler emphasises this more fully by suggesting that Yahweh’s ‘eyes’ and ‘ears’ would be attentive to this place. “It would be the place of his attention and compassion”.[74] It should be noted that the previous three verses (v13-15) appear to follow a tripartite structure: scenario, human action and divine response.[75] This tripartite theme appears to be the centrepiece of the Chroniclers theology. It creatively addresses three major aspects present in the postexilic community; the gloomy ‘scenario’ Israel are currently in, the ‘human action’ required in this situation and the future hope of Yahweh’s ‘divine response’ (something the questioning Israeli community must hold on to).
Conclusion
This paper has attempted to perform exegesis on one of Chronicles scriptural centrepieces, 2 Chronicles 7:11-15. First, the historical and literary context was explored. Second, a verse-by-verse textual analysis was performed. Out of this exegesis, a number of themes have emerged that are relevant and applicable to the contemporary Christian church. Answered prayer is one such theme. Answered prayer is central to the teaching of Jesus and New Testament Christians are assured that God hears and answers prayer offered in Jesus’ name. Also, the theme of renewal and forgiveness, as a result of human of repentance, has direct relevance to anyone who finds themselves under the judgment of God. Additionally, the tripartite structure of the chosen pericope (scenario, human action, divine response) has a universal application. Anyone who finds themselves in an unfavourable ‘scenario’ can turn to God with ‘human action’ and expect a ‘divine response’ marked by restoration, forgiveness and healing.
[1] Walter Brueggemann and Tod Linafelt, An Introduction to the Old Testament: The Canon and Christian Imagination, 2. ed. (Louisville, Ky: Westminster John Knox Press, 2012), 1.
[2] Bill T. Arnold and Bryan Beyer, Encountering the Old Testament: A Christian Survey, Third Edition. (Grand Rapids: Baker Academic, 2015), 230.
[3] John J. Collins, A Short Introduction to the Hebrew Bible, Second edition. (Minneapolis: Fortress Press, 2014), 283.
[4] Richard L Pratt, 1 and 2 Chronicles (Tain [Scotland: Mentor, 2006), 9.
[5] Ibid., 9–10.
[6] Ezra 7:6 NKJV
[7] Eugene H. Merrill, A Commentary on 1 & 2 Chronicles, Kregel exegetical library (Grand Rapids, MI: Kregel Publications, 2015), 43.
[8] Steven L. McKenzie, 1-2 Chronicles, Abingdon Old Testament commentaries (Nashville, TN: Abingdon Press, 2004), 21.
[9] Ezra 9:10-12, Nehemiah 10:30
[10] Pratt, 1 and 2 Chronicles, 9–10.
[11] Merrill, A Commentary on 1 & 2 Chronicles, 44.
[12] McKenzie, 1-2 Chronicles, 29.
[13] Pratt, 1 and 2 Chronicles, 10.
[14] Gary N Knoppers, I Chronicles 1-9: A New Translation with Introduction and Commentary (New Haven, Conn.; London: Yale University Press, 2007).
[15] Pratt, 1 and 2 Chronicles, 10.
[16] Merrill, A Commentary on 1 & 2 Chronicles, 22–23.
[17] Louis C. Jonker, 1 & 2 Chronicles, Understanding the Bible commentary series (Grand Rapids, Michigan: Baker Books, 2013), 8.
[18] Isaac Kalimi, “Placing the Chronicler in His Own Historical Context: A Closer Examination,” Journal of Near Eastern Studies 68, no. 3 (2009): 179–192.
[19] McKenzie, 1-2 Chronicles, 32.
[20] John H. Walton and Andrew E. Hill, Old Testament Today: A Journey from Ancient Context to Contemporary Relevance, Second edition. (Grand Rapids, Michigan: Zondervan, 2013), 223.
[21] Arnold and Beyer, Encountering the Old Testament, 231.
[22] Raymond B. Dillard and Tremper Longman, An Introduction to the Old Testament (Grand Rapids, Mich: Zondervan, 1994), 196.
[23] Scott Hahn, The Kingdom of God as Liturgical Empire: A Theological Commentary on 1-2 Chronicles (Grand Rapids, Mich: Baker Academic, 2012), 1.
[24] Merrill, A Commentary on 1 & 2 Chronicles, 68.
[25] Pratt, 1 and 2 Chronicles, 15.
[26] McKenzie, 1-2 Chronicles, 33.
[27] Mark W. Hamilton, A Theological Introduction to the Old Testament (New York, NY: Oxford University Press, 2018), 180.
[28] Merrill, A Commentary on 1 & 2 Chronicles, 44.
[29] Pratt, 1 and 2 Chronicles, 13–14.
[30] Merrill, A Commentary on 1 & 2 Chronicles, 58.
[31] Ibid., 46.
[32] R. Laird Harris, “Chronicles And The Canon In New Testament Times,” Journal of the Evangelical Theological Society 33, no. 1 (1990): 75–84.
[33] Steven Shawn Tuell, First and Second Chronicles, Interpretation, a Bible commentary for teaching and preaching (Louisville, KY: John Knox Press, 2001), 2.
[34] Brueggemann and Linafelt, An Introduction to the Old Testament, 409.
[35] McKenzie, 1-2 Chronicles, 20.
[36] Hywel C Clifford et al., Companion to the Old Testament: Introduction, Interpretation, Application, 2016, 65.
[37] Dillard and Longman, An Introduction to the Old Testament, 172.
[38] Pancratius Cornelis Beentjes, Tradition and Transformation in the Book of Chronicles, Studia Semitica Neerlandica v. 52 (Leiden ; Boston: Brill, 2008), 6.
[39] McKenzie, 1-2 Chronicles, 43.
[40] William Johnstone, 1 and 2 Chronicles, Journal for the study of the Old Testament 253–254 (Sheffield, England: Sheffield Academic Press, 1997), 23.
[41] McKenzie, 1-2 Chronicles, 34.
[42] John Van Seters, In Search of History: Historiography in the Ancient World and the Origins of Biblical History, Reprinted from the Yale Univ. Press ed., 1983. (Winona Lake, Ind: Eisenbrauns, 1997), 300.
[43] McKenzie, 1-2 Chronicles, 34.
[44] Sara Japhet, The Ideology of the Book of Chronicles and Its Place in Biblical Thought, English ed. (Winona Lake, Ind: Eisenbrauns, 2009), 516.
[45] McKenzie, 1-2 Chronicles, 34.
[46] Pratt, 1 and 2 Chronicles, 14.
[47] McKenzie, 1-2 Chronicles, 37.
[48] Jonker, 1 & 2 Chronicles, 192.
[49] McKenzie, 1-2 Chronicles, 227.
[50] August H. Konkel, 1 & 2 Chronicles, Believers church Bible commentary 30 (Harrisonburg, Virginia: Herald Press, 2016), 281.
[51] Andrew Knowles, The Bible Guide, 1st Augsburg books ed. (Minneapolis, MN: Augsburg, 2001), 181–182.
[52] Raymond B Dillard et al., 2 Chronicles, 2018, 44.
[53] Andrew E. Hill, 1 & 2 Chronicles, The NIV application commentary (Grand Rapids, Mich: Zondervan, 2003), 392.
[54] Dillard et al., 2 Chronicles, 47.
[55] J. G. McConville, I & II Chronicles, The Daily study Bible–Old Testament (Philadelphia: Westminster Press, 1984), 129.
[56] J. A. Thompson, 1, 2 Chronicles, The new American commentary v. 9 (Nashville, Tenn.: Broadman & Holman, 1994), 235.
[57] Japhet, The Ideology of the Book of Chronicles and Its Place in Biblical Thought, 614.
[58] Ralph W. Klein and Paul D. Hanson, 2 Chronicles: A Commentary, Hermeneia–a critical and historical commentary on the Bible (Minneapolis: Fortress Press, 2012), 110.
[59] Hill, 1 & 2 Chronicles, 399.
[60] Martin J. Selman, 2 Chronicles: An Introduction and Commentary, Tyndale Old Testament commentaries v. 11 (Downers Grove, Ill: IVP Academic, 2008), 347.
[61] Konkel, 1 & 2 Chronicles, 282.
[62] Klein and Hanson, 2 Chronicles, 111.
[63] 2 Chronicles 6:26 NKJV
[64] Thompson, 1, 2 Chronicles, 229.
[65] 2 Chronicles 6:28 NKJV
[66] Thompson, 1, 2 Chronicles, 230.
[67] Hill, 1 & 2 Chronicles, 400.
[68] Ibid.
[69] Klein and Hanson, 2 Chronicles, 112.
[70] J D Barry et al., Faithlife Study Bible (2 Ch 7:11–22) (Bellingham, WA: Lexham Press, 2017), 660.
[71] Paul K. Hooker, First and Second Chronicles, 1st ed., Westminster Bible companion (Louisville, KY: Westminster John Knox Press, 2001), 148.
[72] Hill, 1 & 2 Chronicles, 400–401.
[73] Klein and Hanson, 2 Chronicles, 112.
[74] Pratt, 1 and 2 Chronicles, 343.
[75] Philip Wesley Comfort, ed., Cornerstone Biblical Commentary (Carol Stream, Ill: Tyndale House Publishers, 2005), 272.