Troy D. Cudworth, «The Division of Israel’s Kingdom in Chronicles: A Re-examination of the Usual Suspects.», Vol. 95 (2014) 498-523
The Chronicler constantly adapts the story of Israel’s kingship from the narrative in Samuel-Kings to show his great interest in the temple. With regard to the division of the united kingdom, recent scholarship has correctly shown how he has removed all the blame from Solomon due to his successful construction of the temple, but it has not come to any firm conclusion on whom the Chronicler does find guilty. This article contends that the Chronicler blames Rehoboam for ignoring the plea of «all Israel», an essential facet of the nation’s temple worship.
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500 TROY D. CUDWORTH
stalled a false cult (2 Chr 11,14-15) and a new, faithful Davidide
had become king in Judah (i.e. Abijah).
Two recent scholars in particular have argued against such an in-
terpretation. First, Knoppers contends that the Chronicler’s ideal-
ization of Solomon’s reign not only absolves him from the blame
he received in 1 Kgs 11,1-13, but it also removes the legitimacy of
Jeroboam’s pursuit of a separate kingship later on (cf. 1 Kgs 11,29-
39) 11. With Jeroboam as the true culprit, Knoppers also minimizes
the blame attributed to Rehoboam as much as possible, pronouncing
him more of a victim than a villain in the process. Second, Japhet
goes further to say that the Israelites’ plea for a lighter workload now
has no basis since the Chronicler has “systematically suppressed”
any evidence that Solomon had ever subjected his people to slave
labor 12. She too removes much of the blame from Rehoboam while
placing it on Jeroboam and the people for the secession.
These scholars have done well to examine the broader context
for questions surrounding Israel’s split. Since the account in 1
Kings places a large portion of the blame on Solomon, it makes
sense to take into serious consideration what the Chronicler writes
about him. However, this particular interpretation assumes that the
Chronicler adapts the reign of Solomon with the intent to exoner-
ate him from the division of the kingdom, a claim that must be
challenged. Nevertheless, even before assessing Solomon’s ac-
tions, we must first examine the Chronicler’s rendering of the ac-
tual split itself in 2 Chr 10,1-11,4 (// 1 Kgs 12,1-24). Many
scholars have passed over this critical piece of evidence too
quickly, deeming the Chronicler’s account inconsistent and incom-
prehensible in light of his idealization of Solomon 13, but I will
11
G.N. KNOPPERS, “Rehoboam in Chronicles: Villain or Victim?”, JBL
109 (1990) 423-440, here 425-432.
12
S. JAPHET, I & II Chronicles. A Commentary (OTL; London 1993) 653.
See also R.W. KLEIN, 2 Chronicles. A Commentary (Hermeneia; Minneapolis,
MN 2012) 158.
13
Cf. E. BEN ZVI, “The Secession of the Northern Kingdom in Chronicles:
Accepted ‘Facts’ and New Meanings”, History, Literature and Theology in
the Books of Chronicles (London 2006) 117-143. Note the aporetic subtitles
in this chapter, “The Prominence of the Seemingly Unexplainable in the
(Hi)story of the Secession in Chronicles” and “Explaining the Seemingly Un-
explainable and Imagining the Deity”. See also S.J. DE VRIES, 1 and 2 Chron-
icles (FOTL 11; Grand Rapids, MI 1989) 278; JAPHET, I & II Chronicles, 653;
KLEIN, 2 Chronicles, 153.