The Expositor's Bible: The Books of Chronicles. Bennett William Henry

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Law in country districts.114 This commission consisted of five princes, nine Levites, and two priests; “and they taught in Judah, having the book of the law of the Lord with them; and they went about throughout all the cities of Judah and taught among the people.” As the subject of their teaching was the Pentateuch, their mission must have been rather judicial than religious. With regard to a later passage, it has been suggested that “probably it is the organisation of justice as existing in his own day that he” (the chronicler) “here carries back to Jehoshaphat, so that here most likely we have the oldest testimony to the synedrium of Jerusalem as a court of highest instance over the provincial synedria, as also to its composition and presidency.”115 We can scarcely doubt that the form the chronicler has given to the tradition is derived from the institutions of his own age, and that his friends the Levites were prominent among the doctors of the Law, and not only taught and judged in Jerusalem, but also visited the country districts.

      It will appear from this brief survey that the Levites were very completely organised. There were not only the great classes, the scribes, officers, porters, singers, and the Levites proper, so to speak, who assisted the priests, but special families had been made responsible for details of service: “Mattithiah had the set office over the things that were baked in pans; and some of their brethren, of the sons of the Kohathites, were over the shewbread, to prepare it every sabbath.”116

      The priests were organised quite differently. The small number of Levites necessitated careful arrangements for using them to the best advantage; of priests there were enough and to spare. The four thousand two hundred and eighty-nine priests who returned with Zerubbabel were an extravagant and impossible allowance for a single temple, and we are told that the numbers increased largely as time went on. The problem was to devise some means by which all the priests should have some share in the honours and emoluments of the Temple, and its solution was found in the “courses.” The priests who returned with Zerubbabel are registered in four families: “the children of Jedaiah, of the house of Jeshua; … the children of Immer; … the children of Pashhur; … the children of Harim.”117 But the organisation of the chronicler's time is, as usual, to be found among the arrangements ascribed to David, who is said to have divided the priests into their twenty-four courses.118 Amongst the heads of the courses we find Jedaiah, Jeshua, Harim, and Immer, but not Pashhur. Post-Biblical authorities mention twenty-four courses in connection with the second Temple. Zacharias, the father of John the Baptist, belonged to the course of Abijah119; and Josephus mentions a course “Eniakim.”120 Abijah was the head of one of David's courses; and Eniakim is almost certainly a corruption of Eliakim, of which name Jakim in Chronicles is a contraction.

      These twenty-four courses discharged the priestly duties each in its turn. One was busy at the temple while the other twenty-three were at home, some perhaps living on the profits of their office, others at work on their farms. The high-priest, of course, was always at the Temple; and the continuity of the ritual would necessitate the appointment of other priests as a permanent staff. The high-priest and the staff, being always on the spot, would have great opportunities for improving their own position at the expense of the other members of the courses, who were only there occasionally for a short time. Accordingly we are told later on that a few families had appropriated nearly all the priestly emoluments.

      Courses of the Levites are sometimes mentioned in connection with those of the priests, as if the Levites had an exactly similar organisation.121 Indeed, twenty-four courses of the singers are expressly named.122 But on examination we find that “course” for the Levites in all cases where exact information is given123 does not mean one of a number of divisions which took work in turn, but a division to which a definite piece of work was assigned, e. g., the care of the shewbread or of one of the gates. The idea that in ancient times there were twenty-four alternating courses of Levites was not derived from the arrangements of the chronicler's age, but was an inference from the existence of priestly courses. According to the current interpretation of the older history, there must have been under the monarchy a very great many more Levites than priests, and any reasons that existed for organising twenty-four priestly courses would apply with equal force to the Levites. It is true that the names of twenty-four courses of singers are given, but in this list occurs the remarkable and impossible group of names already discussed: —

      “I-have-magnified, I-have-exalted-help; Sitting-in-distress, I-have-spoken In-abundance Visions”124 which are in themselves sufficient proof that these twenty-four courses of singers did not exist in the time of the chronicler.

      Thus the chronicler provides material for a fairly complete account of the service and ministers of the Temple; but his interest in other matters was less close and personal, so that he gives us comparatively little information about civil persons and affairs. The restored Jewish community was, of course, made up of descendants of the members of the old kingdom of Judah. The new Jewish state, like the old, is often spoken of as “Judah”; but its claim to fully represent the chosen people of Jehovah is expressed by the frequent use of the name “Israel.” Yet within this new Judah the old tribes of Judah and Benjamin are still recognised. It is true that in the register of the first company of returning exiles the tribes are ignored, and we are not told which families belonged to Judah or which to Benjamin; but we are previously told that the chiefs of Judah and Benjamin rose up to return to Jerusalem. Part of this register arranges the companies according to the towns in which their ancestors had lived before the Captivity, and of these some belong to Judah and some to Benjamin. We also learn that the Jewish community included certain of the children of Ephraim and Manasseh.125 There may also have been families from the other tribes; St. Luke, for instance, describes Anna as of the tribe of Asher.126 But the mass of genealogical matter relating to Judah and Benjamin far exceeds what is given as to the other tribes,127 and proves that Judah and Benjamin were co-ordinate members of the restored community, and that no other tribe contributed any appreciable contingent, except a few families from Ephraim and Manasseh. It has been suggested that the chronicler shows special interest in the tribes which had occupied Galilee – Asher, Naphtali, Zebulun, and Issachar – and that this special interest indicates that the settlement of Jews in Galilee had attained considerable dimensions at the time when he wrote. But this special interest is not very manifest; and later on, in the time of the Maccabees, the Jews in Galilee were so few that Simon took them all away with him, together with their wives and their children and all that they had, and brought them into Judæa.

      The genealogies seem to imply that no descendants of the Transjordanic tribes or of Simeon were found in Judah in the age of the chronicler.

      Concerning the tribe of Judah, we have already noted that it included two families which traced their descent to Egyptian ancestors, and that the Kenizzite clans of Caleb and Jerahmeel had been entirely incorporated in Judah and formed the most important part of the tribe. A comparison of the parallel genealogies of the house of Caleb gives us important information as to the territory occupied by the Jews. In ii. 42-49 we find the Calebites at Hebron and other towns of the south country, in accordance with the older history; but in ii. 50-55 they occupy Bethlehem and Kirjath-jearim and other towns in the neighbourhood of Jerusalem. The two paragraphs are really giving their territory before and after the Exile; during the Captivity Southern Judah had been occupied by the Edomites. It is indeed stated in Neh. xi. 25-30 that the children of Judah dwelt in a number of towns scattered over the whole territory of the ancient tribe; but the list concludes with the significant sentence, “So they encamped from Beer-sheba unto the valley of Hinnom.” We are thus given to understand that the occupation was not permanent.

      We have already noted

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