Since, then, the interests of the Chronicler are so undeniably ecclesiastical, the question may be fairly raised how far his narrative is strictly historical. It must be confessed, e.g., that the impression made by his account of David is distinctly unnatural and improbable, in the light of the graphic biography in 1 and 2 Samuel. It is not a supplementary picture, but an altogether different one. The versatile minstrel-warrior of the earlier books is transformed into a saint, whose supreme aim in life is the service of religion; and this transformation is thoroughly characteristic of the Chronicler. He deals with his literary sources in the most sovereign fashion, and adapts them to his theories of Providence. His omissions, e.g., are very significant. He has nothing to say of David's adultery, nor of Solomon's idolatry, nor of the intrigues by which he succeeded to the throne, nor of the tribute of silver and gold which Hezekiah paid Sennaccherib (2 Kings xviii. 14-16). It may be urged in extenuation of his silence that his public were already familiar with these stories in the books of Samuel and Kings; but he repeats so many sections from these books word for word that his failure to repeat the sections which militate against his heroes can only be regarded as part of a deliberate policy. Especially must this be maintained in the light of his numerous modifications or contradictions of his sources. David's sons, he tells us, were chief about the king (1 Chron, xviii. 17); he cannot allow that they were priests, as 2 Sam. viii. 18 says they were. Nor can he allow that Solomon offered his dedicatory prayer before the altar (1 Kings viii. 22)--that was the place for the priest--so he erects for him a special platform in the midst of the court, from which he addresses the people (2 Chron. vi. 13).