It has been observed in 1 Chr 6:33 [6:48] that the Chronicler presents a view of the Levites which is consistent with that presented in the book of Numbers. In Numbers, although the are Levites cultic officials with cultic responsibilities, they are subordinate to the priests and under the direction and control of the priests. The boundary between priest and Levite is clearly defined, and the Levites are not permitted to exercise priestly prerogatives.142
1 Chronicles 6:34 [6:49] continues this consistency of portrayal when it discusses the duties of the sons of Aaron.143 The sons of Aaron offer "burnt offerings" and "incense" as well as doing the work of "the most holy place" and "making atonement".144
Although present in both the Deuteronomistic History and some prophets, the direct connection between the priests and the burnt offering (
hl'[o
) is most prominent in Leviticus.145 It is only in the priestly writings and Chronicles,142 This is made expressly plain in Num 16, where the Levite Korah sought to gain the
prerogatives of the priesthood for the Levites.
143 It is to be noted that "priests" are not mentioned as such in the genealogies until 1 Chr 9:2, a
section which recounts the (re)settlement of Jerusalem.
144 Contrary to the suggestions of Myers, this passage is not presented to "confirm further the
position and duties of the Zadokites", I Chronicles, 47. So also J. Barton Payne, "1, 2 Chronicles," in The Expositor's Bible Commentary Volume 4 (ed. Frank E. Gaebelein; Grand Rapids: Zondervan, 1988), 354. The focus is on the "sons of Aaron", and it is Aaron rather than Zadok who is prominent.
145 In the Deuteronomistic History the priests offer burnt offerings only in 1 Sam 2:28; 2 Kgs 16:15
(although they are made on the "high places"), while in the prophets the priests presenting burnt offerings occurs only in Jer 33:18; Ezek 43:24, 27; 46:2. In the Torah, this action occurs in Lev
however, that the term "sons of Aaron" and the burnt offering are connected.146 Although elsewhere in the Hebrew Bible individuals other than priests or sons of Aaron present burnt offerings, the priestly writings insist that it is the priests/sons of Aaron alone who are authorised to make such an offering. The Chronicler shares this outlook in respect to proper cultic functioning. At no point do the priestly writings or Chronicles suggest that Levites were authorised to present
hl'[o
.Likewise the offering of incense (
tr<joq.
) is a priestly prerogative.147 In Numbers16, when Korah and his followers sought to gain priestly privileges and status, it was through the offering of incense that Yahweh's choice of the sons of Aaron was confirmed. The account in Numbers makes it clear that this incident is the proof that:
no-one except a descendant (son) of Aaron should come to burn incense before the Lord, or he would become like Korah and his followers. (Num 16:40).
This insistence has its corollary in 2 Chr 26:16-20, where king Uzziah offered incense and was struck with leprosy. Here as well, the priests said to Uzziah:
1:9, 13, 17; 4:7, 10, 25, 30, 34; 5:10; 6:3, 5 [6:10,12]; 7:8; 12:6, 8; 14:13, 19, 20, 31; 15:15, 30; Num 6:11, 16. In postexilic literature, 2 Chr 23:18; 29:21, 24, 34; 30:15; 31:2; 35:14; Ezra 3:2.
146 Leviticus 3:5; 6:2, 18 [6:9, 25]; 8:18; 9:2, 7, 12, 22; 10:19; 16:3, 9; 1 Chr 6:34 [6:49]; 2 Chr
29:21; 35:14.
147 Deuteronomy 33:10, however, indicates that it is the prerogative of the Levites as a tribe. 1
It is not right for you, Uzziah, to burn incense to the Lord. That is for the priests, the descendants (sons) of Aaron, who have been
consecrated to burn incense.148
In discussing the offering of incense and the offering of the burnt offering, it is not just the offering that the Chronicler indicates is important. Both offerings are
to be upon the appropriate altar (
x;Bez>mi
). This indicates that it is not simply the action that is important to proper cultic functioning, but also the place where that act occurs. This insistence upon the correct place is consistent with thecommands of Deut 12 and 16 regarding the one designated place of worship within the territory that Yahweh will give to the people.149 The mention of an altar
148 It could be objected that Hezekiah, while addressing the Levites, stated that the Levites as a
tribe had been chosen by Yahweh "to burn incense" (2 Chr 29:11). While it is correct that
Hezekiah directly addressed those he termed "Levites" (2 Chr 29:5), the group that he addressed contained both priests and Levites (2 Chr 29:4), while the purification of the temple was
conducted by the priests and the Levites (2 Chr 29:15-16). It is probable then that "Levite" could be used collectively for any grouping of the descendants of Levi, whether made up of Levites alone or a mixture of Levites and sons of Aaron; so also, Sara Japhet, I & II Chronicles (OTL; Louisville: Westminster/John Knox Press, 1993), 917; Williamson, Chronicles, p.353. Rudolph suggests that the use of "Levite" alone "verrät eben nur wieder einmal, wie sehr das Herz des Chr. für sie schlägt", Chronikbücher, 293.
149 So also Deut 17:8, 10; 18:6; 26:2. The centralization of cultic worship is presented as one of
the central tasks of the "reforming" kings, Hezekiah (2 Kgs 18:4, 22) and Josiah (2 Kgs 23:8-20). The failure of the postexilic Jerusalem community to assist the Elephantine community in their request for help in rebuilding their own temple may be an indication that the centralization of worship was also a significant issue for the postexilic Jerusalem community.
of incense in Chronicles also links the book to Exodus.150 By so doing it shows that the cultic functions being described are those prescribed at the origins of Israel's cult and that the cultic service described is a continuation of that original cultic service.151
Thus, as Friedman says:
The way to communicate with this God is through the formal, ordered structures that he has provided as the only channels to him. . . . It is through prescribed sacrifices at prescribed times, performed by a prescribed priesthood in a prescribed manner.152