WTJ 46 (1984) 164-72

REWARD AND PUNISHMENT IN CHRONICLES:

THE THEOLOGY OF IMMEDIATE RETRIBUTION
RAYMOND B. DILLARD
I. General Description
Though the history of research in Chronicles has been characterized
by vigorous debate surrounding the author's theology, date, and pur-
pose, on one theme of his historiography there is a near consensus.
1
1
Even though this subject has received extensive treatment in the scholarly
literature, Williamson ("Eschatology," 150) comments that "this is a dogma
of his that is always referred to, but has not, in my opinion, been analyzed
in anything like the detail it deserves." I will be the first to acknowledge
that this contribution too will not delve into the detail the subject deserves,
but I am seeking to raise a couple other issues not treated in the literature.
The following bibliography is by no means exhaustive, but it is repre-
sentative of some of the more extensive discussions: R. Braun, "Chronicles,
Ezra, and Nehemiah: Theology and Literary History," in Studies in the
Historical Books of the Old Testament (VTSup 30; Leiden: Brill, 1979)
52-56; id., "The Message of Chronicles: Rally 'Round the Temple," CT M
42 (1971) 510-11; R. . Dillard, "The Reign of Asa (2 Chr 14-16): an
Example of the Chronicler's Theological Method," Journal of the Evan-
gelical Theological Society 23 (1980) 207-18; S. Japhet, The Ideology of
the Book of Chronicles and its Place in Biblical Thought (Hebrew doctoral
dissertation, Hebrew University, 1973; Jerusalem: Bialik, 1977) 159-208;
R. North, "Theology of the Chronicler," JBL 82 (1963) 372-74; G. von Rad,
Old Testament Theology (New York: Harper and Row, 1962) 347-50;
W. Rudolph, "Problems of the Books of Chronicles," VT 4 (1954) 401-9;
G. Schaefer, The Significance of Seeking God in the Purpose of the Chroni-
cler (Unpublished Ph.D. dissertation, Southern Baptist Theological Seminary,
Louisville, Kentucky, 1972) ; J. Wellhausen, Prolegomena to the History of
Ancient Israel (New York: World Publishing Co., 1965) 203-10; P. Welten,
Geschichte und Geschichtsdarstellung in den Chronikbuchern (Neukirchen-
Vluyn: Neukirchener Verlag, 1973) 9-186; H. Williamson, "Eschatology in
Chronicles," Tyndale Bulletin 28 (1977) 149-54; id., 1 and 2 Chronicles
(New Century Bible; Grand Rapids: Eerdmans, 1982) 31-33; id., Israel in
the Books of Chronicles (London: Cambridge University Press, 1977) 67-
68.
164
REWARD AND PUNISHMENT IN CHRONICLES 165
The Chronicler's adherence to a "theology of immediate retribution"
2
provides his dominant compositional technique, particularly formative
in his reshaping of the history of Judah after the schism. "Retribution
theology" refers to the author's apparent conviction that reward and
punishment are not deferred, but rather follow immediately on the
heels of the precipitating events. For the Chronicler sin always brings
judgment and disaster, while obedience and righteousness yield the fruit
of peace and prosperity. Even a cursory reading of the text reveals the
contours of the writer's convictions; they are both (1) specifically
articulated and (2) demonstrated in his reshaping of narratives.
1. Specifically Articulated
In a number of passages unique to the Chronicler, i.e., not found in
the parallel text in Samuel/Kings, the author gives the reader a glimpse
of his literary program by directly articulating the theme of retribution
theology. Consider the following passages :
Be careful to follow all the commands of the Lord your God, that you
may possess this good land and pass it on as an inheritance to your de-
scendants forever. And you, my son Solomon, acknowledge the God of
your father, and serve him with wholehearted devotion and with a willing
mind, for the Lord searches every heart and understands every motive
behind the thoughts. If you seek him, he will be found by you; but if
you forsake him, he will reject you forever. [1 Chr 28:8b-9]
If my people who are called by my name will humble themselves and
pray and seek my face and turn from their wicked ways, then will I hear
from heaven and will forgive their sin and will heal their land. [2 Chr
7:14]
This is what the Lord says: "You have abandoned me; therefore, I now
abandon you." [2 Chr 12:5]
The Lord is with you when you are with him. If you seek him, he will
be found by you, but if you forsake him, he will forsake you. [2 Chr 15:2]
2
It is somewhat regrettable that this tag "theology of immediate retribu-
tion" has become customary. Retribution ordinarily connotes punishment,
and although there are many examples of judgment in Chronicles, the
Chronicler is equally concerned to show that pleasing God brings reward.
This is retribution of an opposite sort than the term commonly connotes.
Though his suggestion is even more cumbersome, B. S. Childs (Introduction
to the Old Testament as Scripture [Philadelphia: Fortress, 1979] 651-53)
appears to be struggling with this negative connotation in his renaming the
phenomenon "the coherence of action and effect."
166 WESTMINSTER THEOLOGICAL JOURNAL
Listen to me, Judah and people of Jerusalem! Have faith in the Lord
your God and you will be upheld; have faith in his prophets and you
will be successful. [2 Chr 20:20]
Though it is not the first such notice, of these passages 2 Chr 7:14
constitutes a programmatic statement of great importance;
3
it is prob-
ably the most widely known passage in Chronicles, though references
to it in popular and homiletical literature commonly apply it in con-
texts quite foreign to the author's original use. Solomon's prayer at the
dedication of the temple is a "charter" for the subsequent history of
Israel; the prayer in both histories presumes the possibility of exile
and return (6:24-25, 36-39 // 1 Kgs 8:33-34, 46-50). Both histories
also report God's second appearance to Solomon in answer to the
dedicatory prayer (7:11-22 // 1 Kgs 9:1-9); God tells Solomon that
he will deal with Israel in accordance with the terms of Solomon's
requests. The Chronicler, however, has introduced 7:13-15 into God's
speech to Solomon; this insertion spells out the key concepts and
vocabulary of retribution theology. In times of distress or calamity,
if the people will humble themselves, pray, seek God, and turn from
wickedness, then God will respond. Each of these terms and their syno-
nyms recur again and again in the Chronicler's history demonstrating
that God has indeed kept his promise to Solomon. "Seeking God"
(drs
y
bqs) or the failure to do so becomes the touchstone for weal or
woe (1 Chr 10:13-14; 22:19; 28:9; 2 Chr 11:16; 12:14; 14:4, 7;
15:2, 4, 12, 13, 15; 16:12; 17:4; 18:4; 19:3; 20:4; 22:9; 25:20;
26:5; 30:19; 31:21; 33:12; 34:3); similarly "humbling oneself" {kn
(
)
or the failure to do so determines the divine response (2 Chr 12:6, 7,
12; 28:19; 30:11; 33:12, 19, 23; 34:27; 36:12). Prayer (1 Chr 4:10;
5:20; 21:26; 2 Chr 13:12-15; 14:11; 18:31; 20:9; 30:18, 27; 32:20,
24; 33:13, 18-19) and "turning" (2 Chr 15:4; 30:6, 9; 36:13) occur
at critical moments.
It is not sufficient, however, to speak only of these terms without
also taking account of their antonyms which likewise carry much of
the burden of the Chronicler's convictions. The opposite responses to
humbling oneself and seeking God are introduced through the use of
"abandon, forsake" (', 1 Chr 28:9, 20; 2 Chr 7:19, 22; 12:1, 5;
13:10-11; 15:2; 21:10; 24:18, 20, 24; 28:6; 29:6; 34:25) and "be
unfaithful, rebellious" (m% 1 Chr 2:7; 5:25; 10:13; 2 Chr 12:2;
26:16, 18; 28:19, 22; 29:6; 30:7; 36:14).
3
This fact has been recognized by many; see especially the discussion
by Williamson, "Eschatology," 149-54.
REWARD AND PUNISHMENT IN CHRONICLES 167
2. Shaping Narratives
Beyond the specific announcement of retribution theology as his
approach, the Chronicler is untiring in his efforts to demonstrate the
validity of this principle as it operated in the history of Israel. Since 2
Chr 7:14 announced a program for Israel's future, the Chronicler con-
centrates on the period after the schism. Of the twenty-six chapters
devoted to this period, about half of the material is unique to the
Chronicler, without parallel in Kings; the vast majority of this non-
synoptic material is directly in the service of retribution theology as
the Chronicler seeks to provide the theological rationale for the events
he narrates.
The repertoire of motifs used by the author for showing divine favor
or displeasure is fairly stable. Acts of piety and obedience are rewarded
with success and prosperity (1 Chr 22:11, 13; 29:23; 2 Chr 14:7;
26:5; 31:21; 32:27-30 contrast 13:12), building programs (2 Chr
11:5; 14:6-7; 16:6; 17:12; 24:13; 26:2, 6, 9-10; 27:3-4; 32:3-5,
29-30; 33:14; 34:10-13 contrast 16:5), victory in warfare (13:13-
18; 14:8-15; 20:2-30; 25:14; 26:11-15; 27:5-7; 32:20-22), progeny
(1 Chr 3:1-9, 14:2-7; 25:5; 26:4-5; 2 Chr 11:18-22; 13:21; 21:1-3),
popular support (2 Chr 11:13-17; 15:10-15; 17:5; 19:4-11; 20:27-30;
23:1-17; 30:1-26; 34:29-32; 35:24-25), and large armies (2 Chr
11:1; 14:8; 17:12-19; 25:5; 26:10). Conversely disobedience and
infidelity bring military defeat (2 Chr 12:1-9; 16:1-9; 21:8-11, 16-17;
24:23-24; 25:15-24; 28:4-8, 16-25; 33:10; 35:20-24; 36:15-20),
the disaffection of the population (2 Chr 16:10; 21:19; 24:25-26;
25:27-28; 28:27; 33:24-25), and illness (16:12; 21:16-20; 26:16-23
contrast 32:24). Alongside cultic offenses and the failure to seek
God and to humble oneself, foreign alliances represented failure to
trust God and always resulted in judgment (16:2-9; 19:1-3; 20:35-37;
22:3-9; 25:7-13; 28:16-21; 32:31).
A reign-by-reign summary of the differences between Kings and
Chronicles has already been provided by Wellhausen,
4
so we will con-
tent ourselves with only a couple examples of how the Chronicler has
recast his Vorlage in the service of his convictions about immediate
retribution. The reign of almost any king from the period of the di-
vided kingdoms would serve equally well (with the possible exception
of 2 Chr 35-36 where the accounts covering the last monarchs are so
4
Prolegomena, 203-10.
168 WESTMINSTER THEOLOGICAL JOURNAL
brief), but we will compare the narratives concerning Rehoboam and
Uzziah.
In Kings the account of an individual reign ordinarily proceeds along
the following pattern (the references are to the reigns of Rehoboam
and Uzziah): (1) accession notice and synchronism (1 Kgs 14:21;
2 Kgs 15:1-2); (2) basic theological judgment (1 Kgs 14:22-24;
2 Kgs 15:3-4); (3) incident(s) that occurred during the reign, ordi-
narily reported without any theological rationale expressed (1 Kgs
14:25-28; 2 Kgs 15:5); (4) reference to other sources, the death and
succession notice (1 Kgs 14:29-31; 2 Kgs 15:6-7).
In contrast the Chronicler is rarely willing simply to report an in-
cident without providing the inciting rationale. For the Chronicler
reporting Rehoboam's obedience to the message of Shemaiah results in
demonstrable blessing in the form of building programs (11:5-12),
popular support (11:13-17), and progeny (11:18-23). Similarly he
would not simply recount the invasion of Shishak and the military
humiliation of Judah without first noting that Rehoboam had forsaken
the law of God and been unfaithful (12:1-2).
The account of Uzziah in Kings would have presented some difficulty
for the Chronicler. From his vantage it is somewhat a nonsequitor to
report that Uzziah did what was right in God's eyes, but nevertheless
died of leprosy (2 Kgs 15:3-5). The account in Chronicles is distin-
guished immediately by its much greater length, for where Kings was
willing simply to say Uzziah had done what was right, the Chronicler
shows how this issued in the blessings of military victory (26:4-8),
building programs (26:9-10), and a large army (26:11-15). How then
did Uzziah contract leprosy? His pride led to his downfall (26:16)
while defying courageous priests who had confronted him for usurping
their divinely appointed functions, leprosy broke out on his forehead
and he was hastened out of the temple (26:17-20). That is immediate
retribution.
Wellhausen's comment is a fitting summary:
Joram, Joash, and Ahaz, who are all depicted as reprobates, build no
fortresses, command no great armies, have no wealth of wives and chil-
dren; it is only in the case of pious kings (to the number of whom even
Rehoboam and Abijah also belong) that the blessing of God also mani-
fests itself by such tokens. Power is the index of piety, with which it ac-
cordingly rises and falls.
5
Ibid., 209.
REWARD AND PUNISHMENT IN CHRONICLES 169
In any case where a particular theological theme is prominent, one
runs the risk of reductionism in overdrawing its influence. Yet it needs
to be specified that the theology of immediate retribution in Chronicles
is certainly not confined to his account of the post-schism kings. Many
of the dozens of biblical references in the preceding discussion have
been drawn from the genealogical sections and the account of the reigns
of David and Solomon.
There is a sense in which retribution theology could be extended to
cover the entire account of the united monarchy. The major difference
between the account of the united kingdom and the narratives follow-
ing the schism has to do with the absence of reported transgression
during the reigns of David and Solomon. Chronicles presents Solomon
without any record of blame, and in the case of David, only two inci-
dents report wrongdoing: the sin of Uzzah in the movement of the ark
(1 Chr 13:7-10) and the sinful census (1 Chr 21). Both of these
incidents are taken almost verbatim from Samuel, though they are
put to different use in Chronicles; in both cases the immediacy of
judgment for wrongdoing is a prominent feature congenial to the
Chronicler's approach. Since there is so little record of wrongdoing in
his account of the united monarchy, one would expect the tokens of
divine blessing to be widely illustrated in the Chronicler's account of
tfiat period, and they are. Divine favor is shown in military victories
(1 Chr 11:2-9; 14:8-17; 18:1-20:8), large armies (1 Chr 11:10-
12:40; 27:1-24), prosperity (1 Chr 18:9-11; 20:2; 26:20-32; 27:25-
31; 29:1-9; 2 Chr 1:12-17; 9:9-28), popular support (1 Chr
11:10-12:40; 28:1; 29:21-25), progeny (1 Chr 14:3-4), and the most
important building project of all the temple itself.
6
Not only do the genealogies contain some of the characteristic vocab-
ulary of the author's approach, some of the short narratives within the
genealogies betray his hand. God answers the battle prayer of those
who trust him (1 Chr 5:18-22), but he abandons those who are un-
faithful (1 Chr 5:23-26).
The pervasiveness of the themes of retribution theology betrays the
6
For that matter comparatively little of the Chronicler's account of the
reigns of David and Solomon is not devoted to the building of the temple.
Extensive description details David's preparations (1 Chr 21-29), and nearly
the entire history of Solomon is devoted to it (2 Chr 1-8). See R. Braun,
"Solomon, the Chosen Temple Builder: the Significance of 1 Chronicles 22,
28, and 29 for the Theology of Chronicles," JBL 95 (1976) 581-590, and
R. B. Dillard, "The Chronicler's Solomon," WTJ 43 (1980-81) 289-300.
170 WESTMINSTER THEOLOGICAL JOURNAL
essential unity of the Chronicles.
7
It is concentrated mainly in his
account of the divided kingdoms, and that is what one would expect
in light of the pivotal importance of 2 Chr 7:14; it is less prominent
in the record of the united kingdoms, largely due to the author's ideal-
izing of that period; it is least prominent in the genealogical materials,
as one would expect by virtue of the genre itself.
Also in order to avoid reductionism, the cautions of Rudolph
8
should
be remembered. The Chronicler has not reduced the principle of retri-
bution to its logical extreme, such that it is a barren and unalterable
law in his writings. Punishment does not always follow hard on the
heels of transgression, not until the prophets come with their warnings
and offers of mercy from God. Not every attack of an enemy army is
due to transgression (2 Chr 32:1; 16:1; 25:13).
II. Source
Examples of immediate reward or punishment are found in all layers
of biblical tradition. The uniqueness of the Chronicler in this regard
is not simply the presence of these themes, but rather the frequency
with which they have been incorporated. It must be asked what stimulus
produced a writing of Israel's history making such extensive and con-
sistent use of principles of retribution.
The writer of Chronicles had the version of Israel's history in
Samuel/Kings before him. These books do portray instances of imme-
diate retribution (1 Sam 3:30-34; 5:9; 25:36-39; 28:16-19; 2 Sam
12:13-14; 21:1; 24:11-12; 1 Kgs 13:4; 2 Kgs 1:16-17; 2:23-24;
et al.), but for the most part, particularly in the history of the divided
kingdoms, the approach to sin and guilt is that of delayed judgment
culminating in the exile of the northern and southern kingdoms. Punish-
ment erupts as the cumulative weight of guilt and sin from the exodus
onward provokes the divine response (2 Kgs 17:7-22; 21:10-15). This
approach to sin and guilt in Kings was dictated in part by the needs
of the original audience for a generation in exile, the basic question
"How could it have happened? Did God fail?" had to be answered;
the destruction of Jerusalem did not represent the failure of God to
7
This does not preclude the possibility of some insertions along the way
after the work of the Chronicler proper. The pervasive presence of the
themes of retribution theology comports well with unity of authorship, but
it has no more than circumstantial value and cannot establish a single
author.
"Problems," 405-6.
REWARD AND PUNISHMENT IN CHRONICLES 171
keep his word to David and Jerusalem, but rather he had responded
finally to the sin of the people and kings.
While this approach to guilt may account well for the exile and the
destruction of Jerusalem, it is easy to see that the exiles themselves
might question the justice of God; in their eyes they were suffering
not for sins that they had committed, but rather for the sins of their
ancestors (Ezek 18:25; Lam 5:7). Ezekiel's fellow exiles were fond of
the well-used proverb, "The fathers eat sour grapes, and the children's
teeth are set on edge" (Ezek 18:2; cf. Jer 31:29). To that generation
Ezekiel delivered the command of God to no longer use that proverb
(18:3). Ezekiel goes on to deliver the lengthiest and most direct ar-
ticulation of retribution theology found in the Scriptures. His basic
thesis is that the righteous will live, while the soul that sins will die
(18:4, 13, 17-32); the point is driven home with three examples, that
of a righteous man who does right, that of the wicked son of a righteous
father, and that of the righteous son of a wicked father (18:5-18).
The thesis is that each individual or generation will stand or fall in
terms of its own obedience and that a gracious God does not take
delight in punishing the wicked.
Surely it is not possible to demonstrate a direct dependence of Chron-
icles on Ezekiel for these themes; too many issues surrounding the
composition and date of both books would preclude any certainty. If
it was not the book of Ezekiel itself or the influence of his disciples,
at least a similar line of development may have stimulated a review
of Israel's history to emphasize that deferred judgment was not always
the case, but rather that God had dealt with each generation as its
deeds deserved, though always with the offer of mercy. The Chronicler's
approach was not offered as a contradiction to Kings, but as a counter-
poise.
In this regard the Chronicler may have been warning the restoration
community against any complacency or presumption that punishment
might be deferred for their wrongdoing as it had been in the past (com-
pare Zech 1:1-6). For a nation once again "serving the kingdoms of
other lands" (2 Chr 12:8), survival and blessing were found through
seeking God and humbling oneself before him.
III. Approaching the NT
Examples of both immediate and deferred judgment are found in
the NT. In addition to the eschatological day of reward and punish-
172 WESTMINSTER THEOLOGICAL JOURNAL
ment, some incidents portray individuals bearing the consequences of
their actions in the present age. Disregard for the Lord's table brought
illness and death to some (1 Cor 11:30); misrepresenting themselves
cost Ananias and Sapphira their lives (Acts 5:1-10). Paul sums it up
by reminding Timothy that "the sins of some men are obvious, reach-
ing the place of judgment ahead of them; the sins of others trail behind
them" (1 Tim 5:24).
At least one other passage requires mention. In John 9 we see both
strains of Israel's understanding of guilt. The disciples asked Jesus
about the blindness of a man nearby. "Who sinned?" they said, "this
man [the approach of Chronicles] or his parents [the approach of
Kings]?" Jesus surprised the disciples with a third alternative they
had not considered; he answered, "Neither this man nor his parents
sinned, but this happened so that the work of God might be displayed
in his life."
9
Westminster Theological Seminary
Philadelphia
9
It goes without saying that Israel's literature also discussed the problem
of the innocent sufferer. The book of Job and many psalms give eloquent
testimony that this strain had not been simply overlooked.
^ s
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