Paul Evans, «Divine Intermediaries in 1 Chronicles 21. An Overlooked Aspect of the Chronicler’s Theology», Vol. 85 (2004) 545-558
This paper challenges current scholarly opinion in regard to
the Chronicler’s belief in divine intermediaries. In 1 Chronicles 21, unlike in
the Chronicler’s Vorlage, the angel is clearly distinguished from Yahweh
himself, communicates Yahweh’s word to Gad, and flies. The Chronicler’s
replacement of Yahweh with N+# also reflects this
belief. Persian Dualism may have been influential but there is no
evidence that the Chronicler felt the need to remove all aspects of evil from
originating in God. Although not representing a complete doctrine of Satan, as
developed in later Jewish writings, 1 Chronicles 21 is an important stage its
development.
Divine Intermediaries in 1 Chronicles 21 557
evidence that Ch felt the need to remove all aspects of evil from
originating in God.
Of course, despite the distinction between the OT concept of Satan
and that of later intertestamental literature (and the NT), ˆfç in
Chronicles is still a malevolent figure. This is similar to Job where ˆfç
maligns Job’s character to God in an effort to compel him to curse his
maker. G.I. Riley writes about Satan in Job,
This is not the action of a merely heavenly prosecutor in the divine
council, appointed by God to accuse the defendant of sin...; no
prosecutor destroys the property of the defendant, then kills his
children and destroys his health, in order to bring about hatred for the
Judge. God and the Devil in Job are competing for Job’s loyalty,
which the Adversary calls into question (46).
Already in the OT ˆfç is presented as a being who is far from a
friend of the righteous. Even already in Job, there is an element in the
character of ˆfç that is contrary to God (47). In Zechariah this malignant
nature of ˆfç is also seen in the fact that he is rebuked by the angel of
Yahweh (48).
Although not representing a complete doctrine of Satan, as
developed in later Jewish writings, Ch’s reworking of 2 Samuel 24
was an important stage in its development. It is, in fact, the final stage
in the development of ˆfç in the OT. Drawing on the traditions of Job
and Zechariah Ch takes the concept one step further. In Chronicles ˆfç
not only brings charges against Yahweh’s people but incites his
anointed king to bring “guilt upon Israel†(49). Despite this
development, the term is still a long way from denoting the archenemy
of God. Instead, his appearance in Chronicles is evidence of Ch’s post-
exilic theology which saw increased roles for divine intermediaries.
While not being the mainstay of his purpose, this belief in divine
mediation is evident in his work and has been overlooked by recent
commentators.
Wycliffe College Paul EVANS
5 Hoskin Avenue
Toronto, Ontario
M5S 1H7
(46) RILEY, “Devilâ€, 469.
(47) Recognized by LANGTON, Essentials of Demonology, 54.
(48) NEWSOM, “Angelsâ€, 251.
(49) 1 Chr 21, 3 (larçyl hmçal hyhy).