Symbol, Service, and Song

The Levites of 1 Chronicles 10-29 in Rhetorical, Historical, and Theological Perspectives

J. Nathan Clayton

• Publisher: Pickwick Publications
• Year: 2021
• Print ISBN:
  9781532686771
  9781532686788
• eBook ISBN:
  9781532686795
• Topic: Theology & Religion
• Subtopic: Biblical Criticism & Interpretation

In the Old Testament, the Levites stand as key ministry leaders for the worship of the people of God, from their origins with Moses and the tabernacle, to their service at the Jerusalem temple, to their roles in the postexilic period. This study proposes a multidimensional reading of the texts centered on the Levites in the Davidic narratives of 1 Chronicles 10-29. From a literary point of view, the notion that the Levites are closely associated with the symbol of God's presence is explored. From a historical perspective, the roles of the Levites in expanding the service to God and his people is examined. And from a theological perspective, the means by which the Levites facilitate the song of God's people is studied. Overall, this work seeks to defend the idea that these texts contribute significantly to the rhetorical argumentation, the historiographic method, and the biblical-theological meaning of the canonical books of Chronicles generally, and of the Davidic narratives of 1 Chronicles 10-29 specifically, as they emphasize the central role played by proper Levitical worship leadership at the time of David and during the challenging situation of the Chronicler's Yehudite postexilic audience.

1

The Levites of 1 Chronicles 10–29

Contextual OT Data and Scholarly Approaches

Within one stream of ongoing research, scholars have argued that the books of 1–2 Chronicles are carefully composed and display abundant literary techniques, historical outlooks, and theological accents that provide judicious contrast and complementarity to the parallel history of Samuel-Kings.1 These views, indeed, give greater emphasis to the purposeful shape and goals of the Chronicler’s history.2 This broad perspective has also produced studies that engage with the distinct biblical-theological perspectives found in the Chronicler’s work.3

Kalimi, for instance, after interacting with certain approaches that strongly criticize the historical reliability of the book of Chronicles, concludes that “the major literary nature of Chronicles, the book as a whole, is historiography (rather than ‘historical fiction’ or ‘fantasy literature’), though it is indeed a ‘sacred’ but not ‘secular’ historiography.”4 Selman, in turn, has argued that “the Old Testament as a whole plays a central role in Chronicles . . . [as] the Chronicler’s overall aim was to offer an interpretation of the Bible as he knew it.”5 Other authors note that literary competence is needed in interpreting Samuel-Kings and Chronicles and in ascertaining the distinct contributions to the biblical canon made by both sets of histories. They write, indeed:

The two renditions of Israel’s monarchical period, the one in Samuel-Kings and the other in Chronicles, are anything but identical, though they cover much the same ground. A wooden reading of one or both could easily give the impression that they are mutually contradictory, but a wooden reading would be entirely inappropriate. Recognition of the distinct purposes and audiences of the two histories goes a long way towards accounting for many of the differences between the two.6

Furthermore, researchers have also noted that a distinct focus for the Chronicler may be found in the emphasis laid on worship and the central role played by the priests and Levites therein. In a recent essay, for instance, Boda has essentially argued that—when it comes to the theme of the temple and worship—we find both a present purpose and a future expectation embedded in the Chronicler’s theology, that is, “[t]he Chronicler cannot be restricted to the priestly or the eschatological, to the status quo or the charismatic. Rather, firmly planted in the present, he looks for and longs for a future when God’s people will fully realize the core values of God’s kingdom.”7 As a further example, we may also note Street’s study, which focuses squarely on the Ark Narrative of 1 Chr 15–16. One of his major conclusions highlights the interwoven relationship between worship in both preexilic Israel—historically—and postexilic Israel—rhetorically. As Street writes:

The theology of the ark narrative comes directly out of its attention to proper worship. Thus, the roles of the priests and Levites are essential because they are maintaining the cultic objects and come into close contact with these sacred objects that have been set apart for the worship of Yahweh. . . . The Chronicler’s readers would have seen the connection between Mosaic traditions and the Davidic institutions as a continuation of legitimate worship. It is this worship that the Chronicler is arguing for in his own day. Worship in the Second Temple is just as legitimate as the worship that took place in David’s and Moses’ day. . . . In the Chronicler’s day, maintaining a proper covenant relationship with Yahweh can only be achieved through the cult and the proper sacrificial worship in the temple.8

With rootedness in these types of approaches to the Chronicler’s history, the principal aim of our study is to articulate a multidimensional reading of select passages that are focused on the ministry of the Levites in the Davidic narratives of 1 Chr 10–29. The Jerusalem temple and its personnel represent, indeed, a majo...

Table of contents

• Title Page
• Foreword
• Acknowledgements
• Abbreviations
• Chapter 1: The Levites of 1 Chronicles 10–29
• Chapter 2: Exegetical Methodologies
• Chapter 3: The Rhetorical Aspect of 1 Chronicles 15:1—16:3
• Chapter 4: The Historical Aspect in 1 Chronicles 23
• Chapter 5: A Biblical-Theological Reflection on Levitical Song
• Chapter 6: Conclusion
• Appendix
• Bibliography