When was 1 Chronicles written?

The two books of Chronicles are the very last books of the Hebrew Old Testament. Originally they formed one single book as the books of Samuel and Kings. The division of the books originates from the translation of the Septuagint, which is the Greek version of the OT. From then on the division was taken over into the translations of the Holy Scriptures until finally it was taken over into the Hebrew Bible (firstly by Daniel Bomberg in 1517 AC).

First Chron. 3:19ff; 9:1-2 and 2 Chron. 36:22-23 make it clear that the two books were only written or completed after the Babylonian captivity. As the last verses of 2 Chronicles and the first few verses of the book of Ezra are nearly identical and as the book of Ezra is the historical sequence of Chronicles the Jewish scholars who wrote the Talmud named Ezra as author of the Chronicles. The detailed genealogies at the beginning (chap. 1-9) would also endorse Ezra's authorship. The genealogies were of great importance for the Jews after the exile (compare Ezra 2:62).

As in most of the OT writings the name of the author is however not mentioned. The priestly character of these books goes well with Ezra who was a priest as well (Ezra 7:1-5.11). The time of writing would have been around 450 to 400 BC.

Throughout the books a number of historical accounts is mentioned upon which the writer could base his writings (1 Chron. 5:17; 9:1; 23:27; 27:24; 29:29; 2 Chron. 9:29; 12:15; 13:22; 24:27; 26.22; 27:7, 33:19; 35:25). For the reader acknowledging the Bible as God's inspired Word these circumstances, however, are not that important. More important is the fact that God Himself had the books written in order to admonish us (1 Cor. 10:6+11).

Ezra has been mentioned as the possible author of Chronicles, which, however, cannot be proven. Nothing whatever is known of the instrument who was used to write these historical books. From the prominence which is given to the history and organization of the Levitic priesthood and the deep interest shown in the minor officials of the temple, especially the singers, it has been surmised that the author may have been a Levite. Beyond this nothing definite can be said. The author used by the Spirit of God must remain unknown to man, but he is known to God. In the books are mentioned repeatedly other books and histories to which the author of Chronicles refers. These include the following: a book of the kings of Israel and Judah , (2 Chron. 27:7; 35:27; 36:8); a book of the kings of Judah and Israel (2 Chron. 16:11; 25:26; 28:26; 32:32); a book of the kings of Israel (2 Chron. 24:27); a commentary of the books of Kings (2 Chron. 24:27); a history of the prophets Samuel, Nathan and Gad (1 Chron. 29:29); a history of the prophets Nathan, Abijah, the Shilonite, and Iddo (2 Chron. 9:29); a history of the prophets, Shemaiah and Iddo (2 Chron. 12:15); a history of the prophet Jehu (2 Chron. 20:34); a commentary of the prophet Iddo (2 Chron. 13:22); Isaiah's history of Uzziah (2 Chron. 26:22); a history of the prophet Isaiah (2 Chron. 32:32) and a history of the prophet of Manasseh's day (2 Chron. 33:19). It will be seen that there are just twelve sources mentioned. It will be seen that the first four are historical and the remaining eight are prophetic. While some of these references must have been books and histories now unknown to us, the main references are to the preceding books of the kings and to the first part of the prophet Isaiah.

The date of Chronicles is fixed by the first book. 1 Chron. 6:15 shows that the book was written after the captivity. We find also the names of the descendants of Zerubbabel given in 1 Chron. 3:19-24. Inasmuch as Zerubbabel was one of the leaders of the exile, who returned from the captivity, and his descendants are given, Chronicles must have been written some time after the return from Babylon . The diction of the books of Chronicles also bears witness to this. The Hebrew is substantially the same which is employed in the books of Ezra, Nehemiah and Esther, which were written immediately after the captivity. It is mixed with Aramaeisms, which marks the corruption of the pure Hebrew by the Chaldaean language which the captives learned in Babylon . The pure Hebrew had been lost in Babylon . Even the orthography bears witness to it as every Hebrew scholar knows.

We have insisted, in other Meditations, (Meditations on the Books of Samuel and Kings, by H. Rossier.) upon the prophetic origin and bearing of the books of Samuel and Kings. The Chronicles do not have the same character although, remarkably, we continually find in them the activity of the prophets. Even the Jews did not count them among the prophetic books, to which the majority of the books of history belong, but rather classified them among the "holy writings" headed by the Psalms.

All the historical books, to the end of Kings, recount the history of the people and of the kingdom, until their final ruin. They conclude with the captivity, first of Israel, then of Judah, and go no further than this period. In contrast, the Chronicles, with Ezra and Nehemiah as their immediate sequel, go much further. (Compare 2 Chron. 36: 22-23 with Ezra 1: 1-3). Moreover, the stamp of being composed later, after the return from the Babylonian captivity, is impressed on them throughout the text. In various portions of these books we find proof of their relatively recent date, a date after that of the book of Nehemiah. Thus we see in them that the genealogy of David's family does not end with Zerubbabel, the royal head of Judah returned from captivity, but continues past him to the fifth generation, consisting of Hodaviah and his brothers (1 Chron. 3: 19-24). Just so, we also meet (1 Chron. 3: 22) Shemaiah, the son of Shechaniah, of the third generation following Zerubbabel, who (if indeed this is the same person) returned from Babylon in Nehemiah 3: 29. Lastly, our book describes the Babylonian captivity as a historical event already in the distant past (1 Chron. 6: 15).

It would be easy to multiply citations to support the uncontested fact of the late date of the composition of Chronicles. We will limit ourselves to a few more comments confirming this: First, the omissions in the genealogies in the first nine chapters of our book are a valuable testimony to the time at which it was written. We know, in fact, that at the time of the return from Babylon, the genealogies of Judah and of Benjamin in many cases were insufficient, and that the members of the family of Levi who could not furnish them were excluded from the priesthood (Ezra 2: 62). Comparing 1 Chronicles 9 with Nehemiah 11 convinces us that certain genealogies in Chronicles contain numerous omissions, as might be expected with a people returned from captivity.

These Books, written or drawn up after the captivity (see 1 Chron. 6:15), preserve God's history of His people, recorded by the Holy Ghost, as He loved to remember it, exhibiting only such faults as require to be known in order to understand the instructions of His grace.

He records at the same time the names of those who had gone through the trials mentioned in this history without being blotted out of the book. Here indeed it is but the outward figure of this blessed memorial of the people of His grace; but in fact this is what we find here. All Israel is not there; but all are not Israel who are of Israel. At the same time the Spirit of God goes farther back, and gives us the genealogy from Adam of the generation blessed by grace according to the sovereignty of God, with that which belonged to it outwardly, or after the flesh. He puts into relief, sufficiently to make it apparent, the part owned in grace, which stood externally in relationship with that which was merely outward and natural; putting always that which is natural first, as the apostle tells us.

It is touching to see that the Chronicles were written in the time of Ezra and Nehemiah. At that time it was less necessary to tell all the sins of the people than to say, His mercy endures for ever. A basis is laid for all in Christ's death, and by His resurrection all are sure mercies to be displayed at His coming and kingdom.

These books constitute but one book in the Hebrew; called by the Jews "words or acts of the days," i.e. journals or diaries, rendered chronicon by Jerome and with us chronicles from the Latin Vulgate. The title by the Septuagint Paraleipomenon, "things omitted," is a most objectionable one. The special design of these books is manifestly of God and as worthy of its Divine Author as any other portion of Holy Writ. The close of the Babylon captivity is indicated more than once, and moreover is regarded as a past historical fact (1 Chron. 6: l5). The closing verses (2 Chron. 36:22-23) constitute the opening words of the book of Ezra, in which the history contained in the Chronicles is continued. Ezra therefore may safely be regarded as the writer and compiler of the Chronicles, and the time at or during the restoration to Palestine. In the Hebrew canon these books stand last in order. The books of Chronicles cover the same ground and time as the books of Kings, while having a special character of their own. The first nine chapters contain divine genealogical records from Adam, and which enabled the returned remnants from the Captivity to verify their various Jewish claims.

Ezra (help) covers a period of about eighty years, and records the doings, the work and the worship of the Judah remnants who returned to Jerusalem from the Chaldean exile. The distinguished ecclesiastical historian and ready scribe whose name is attached to this book has ever been highly venerated amongst the Jews, and is generally regarded as the inspired editor and compiler of the Old Testament. When, where, and by whom this book was written are questions easily answered — after the return from the Babylon captivity, in Palestine, and by Ezra. The change from the first to the third person, as in chaps. 7, 10, in nowise affects the authorship; John the Apostle habitually does so in his Gospel. Similar instances might be adduced from Jeremiah, Ecclesiastes, and elsewhere. Yet Professor Smith (in his Lectures on the Old Testament in the Jewish Church, page 321) says, "One asks for proof that any Hebrew ever wrote of himself in the third person." Is human learning to be trusted in the things of God? What is man in presence of these Divine and imperishable records? The books of Ezra and Nehemiah anciently formed but one work; they are still spoken of by Roman Catholic writers as the 1st and 2nd books of Esdras. There are two portions of this book written in the Syriac or Aramean language — that spoken in Babylon and Assyria — viz., Ezra 4:8 to 6:18; and Ezra 7:12-26.

It is not known who wrote the Chronicles, but this is of little consequence, seeing that it does not touch the question of their inspiration, which is strongly marked by the peculiar character of their contents. It is thought that they were written by Ezra, and it will be seen that the end of 2 Chronicles agrees with the beginning of Ezra. The learned say that there are also internal resemblances which make it very probable that they are by the same writer. This has been objected to on the ground of the genealogy in 1 Chr. 3:1-24: it is contended that the number of generations after Zerubbabel in 1 Chr. 3:19 is so large that the writer must have lived in the days of Alexander the Great, and therefore could not have been contemporary with Ezra. But there is a break in the genealogy in the middle of 1 Chr. 3:21: "the sons of Hananiah; Pelatiah, and Jesaiah" closes one list; and what follows is a separate list, and may have run parallel with the other.

From verse 15 onward, after faithful Josiah's reign, we find the kings at the time of Judah's final ruin; this series finally culminates with Zerubbabel returned from captivity but no longer bearing the title of king. After Zerubbabel, Chronicles records still five generations more to Hodaviah and his brothers. If the years of one of these were known, this would give us the approximate date when Chronicles was composed. The names corresponding to Hananiah, Shechaniah, Neariah, Elioenai, and Hodaviah are not to be found in the genealogy of Matthew 1. Some have supposed that the Babylonian rulers may have changed them (cf. Dan. 1:6-7) in order to efface all traces of kingship from the spirit of the Jews, an assertion which, while not confirmed, could well be probable.

Similar examples we encounter regularly in the genealogies in the Chronicles. These books run till the time of the return out of captivity and were written in Zechariah’s days. (See e.g. Hur, who after five generations is called the son of Judah in 1 Chr. 4:1).

But whoever the inspired penman may have been, he evidently wrote with a different purpose in view from that of the author of the Chronicles, who was probably Ezra, the priest. Two names, Akkub and Talmon, found in 1 Chron. 9:17-18, and mentioned in Neh. 12:25-26, as being porters "in the days of Nehemiah, and of Ezra the priest," and Zerubbabel's name, with that of others, in 1 Chron. 3:19, prove the writer lived and wrote after the restoration. The fact of the close of Chronicles and opening of Ezra overlapping, indicates one common author — as Luke and the Acts. Both 1 Chron. 29:7 and Ezra 2:69 mention the Persian coin daric (as "dram" should be translated). "The high priest's genealogy is given in the descending line, ending with the captivity, in 1 Chron. 6:1-15; in Ezra 7:1-5, in the ascending line from Ezra himself to Aaron, abridged by the omission of many links, as the writer had in Chronicles already given a complete register." (Fausset.) So if a prophet (Jeremiah) wrote the Kings, and a priest (Ezra) the Chronicles, it would readily account for the ministry of the prophets being so prominent in the former book, and that of the priests and Levites in the latter. It might furnish the key, too, as to the meaning of the marked differences in many portions of the two records.