The bulk of the Chronicler's history is devoted to the reigns of David (chs. 11-19) and Solomon (2 Ch 1-9). His portraits of these two kings are quite distinctive and provide a key to his concerns:
1. The Chronicler has idealized David and Solomon. Anything in his source material (mainly Samuel and Kings) that might tarnish his pictures of them is omitted. He makes no reference to the seven-year reign in Hebron before the uniting of the kingdom, the wars between Saul's house and David, the negotiations with Abner, the difficulties over David's wife Michal, or the murders of Abner and Ish-Bosheth (2 Sa 1-4). The Chronicler presents David as being immediately anointed king over all Israel after the death of Saul (ch. 11) and enjoying the total support of the people (11:10-12:40; see not on 3:1-9). Subsequent difficulties for David are also not recounted. No mention is made of David's sin with Bathsheba, the crime and death of Amnon, the fratricide by Absalom and his plot against his father, the flight of David from Jerusalem, the rebellions of Sheba and Shimei, and other incidents that might diminish the glory of David's reign (2 Sa 11-10). David is presented without blemish, apart from the incident of the census (the Chronicler had a special purpose for including it; see ch. 21 and notes).
The Chronicler handles Solomon similarly. Solomon is specifically named in a divine oracle as David's successor (22:7-10; 28:6). His accession to the throne is announced publicly by David and is greeted with the unanimous support of all Israel (chs. 28-29). No mention is made of the bedridden David, who must overturn the attempted coup by Adonijah at the last moment to secure the throne for Solomon. Nor is there mention that the military commander Joab and the high priest Abiathar supported Adonijah's attempt (1 Ki 1). Solomon's execution of those who had wronged David (1 Ki 2) is also omitted. The accession of Solomon is without competition or detracting incident. The account of his reign is devoted almost wholly to the building of the temple (2 Ch 2-8), and no reference to his failures is included. No mention is made of his idolatry, his foreign wives or of the rebellions against his rule (1 Ki 11). Even the blame for the schism is removed from Solomon (1 Ki 11:26-40; 12:1-4) and placed on the scheming of Jeroboam. Solomon's image in Chronicles is such that he can be paired with David in the most favorable light (2 Ch 11:17).
The David and Solomon of the Chronicler, then, must be seen not only as the David and Solomon of history, but also as typifying the Messianic king of the Chronicler's expectation.
2. Not only is there idealization of David and Solomon, but the author also appears to consciously adopt the account of the succession of Moses and Joshua as a model for the succession of David and Solomon:
a. Both David and Moses fail to attain their goals - one to build the temple and the other to enter the promised land. In both cases the divine prohibition is related to the appointment of a successor (22:5-13; 28:2-8; Dt 1:37-38; 31:2-8).
b. Both Solomon and Joshua bring the people of God into rest (22:8-9); Jos 11:23: 21:44).
c. There are a number of verbal parallels in the appointments of Solomon and Joshua (compare 22:11-13, 16; 28:7-10, 20; 2 Ch 1:1 with Dt 31:5-8, 23; Jos 1:5, 7-9).
d. There are both private and public announcements of the appointment of the successors: private (22:6; Dt 31:23); public (28:8; Dt 31:7 - both "in the presence/sight of all Israel").
e. Both enjoy the immediate and wholehearted support of the people (29:23-24; Dt 34:9; Jos 1:16-18).
f. It is twice reported that God "exalted" or "made great" Solomon and Joshua (29:25; 2 Ch 1:1; Jos 3:7; 4:14).
The Chronicler also uses other models from Pentateuchal history in his portrayal of David and Solomon. Like Moses, David received the plans for the temple from God (28:11-19; Ex 25:9) and called on the people to bring voluntary offerings for its construction (29:1-9); Ex 25:1-7). Solomon's relationship to Huram-Abi, the craftsman from Tyre (2 Ch 2:13-14), echoes the role of Bezalel and Oholiab in the building of the tabernacle (Ex 35:30-36:7). See note on 2 Ch 1:5.
