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Commentary on 2 Chronicles 13 verses 1–12
Abijah's mother was called Maachah, the daughter of Absalom, Ch2 11:20; here she is called Michaiah, the daughter of Uriel. It is most probable that she was a grand-daughter of Absalom, by his daughter Tamar (Sa2 14:27), and that her immediate father was this Uriel. But we are here to attend Abijah into the field of battle with Jeroboam king of Israel.
I. God gave him leave to engage with Jeroboam, and owned him in the conflict, though he would not permit Rehoboam to do it, Ch2 11:4. 1. Jeroboam, it is probable, was now the aggressor, and what Abijah did was in his own necessary defence. Jeroboam, it may be, happening to survive Rehoboam, claimed the crown of Judah be survivorship, at least hoped to get it from this young king, upon his accession to the throne. Against these impudent pretensions it was brave in Abijah to take up arms, and God stood by him. 2. When Rehoboam attempted to recover his ten tribes Jeroboam was upon his good behaviour, and there must be some trial of him; but now that he had discovered what manner of man he was, by setting up the calves and casting off the priests, Abijah is allowed to chastise him, and it does not appear that he intended any more; whereas Rehoboam aimed at no less than the utter reduction of the ten tribes, which was contrary to the counsel of God.
II. Jeroboam's army was double in number to that of Abijah (Ch2 13:3), for he had ten tribes to raise an army out of, while Abijah had but two. Of the army on both sides it is said, they were mighty men, chosen men, and valiant; but the army of Judah consisted only of 400,000, while Jeroboam's army amounted to 800,000. The inferior number however proved victorious; for the battle is not always to the strong nor the cause to the majority.
III. Abijah, before he fought them, reasoned with them, to persuade them, though not to return to the house of David (that matter was settled by the divine determination and he acquiesced), yet to desist from fighting against the house of David. He would not have them withstand the kingdom of the Lord in the hands of the sons of David (Ch2 13:8), but at least to be content with what they had. Note, It is good to try reason before we use force. If the point may be gained by dint of argument, better so than by dint of sword. We must never fly to violent methods till all the arts of persuasion have been tried in vain. War must be the ultima ratio regum - the last resort of kings. Fair reasoning may do a great deal of good and prevent a good deal of mischief. How forcible are right words! Abijah had got with his army into the heart of their country; for he made this speech upon a hill in Mount Ephraim, where he might be heard by Jeroboam and the principal officers, with whom it is probable he desired to have a treaty, to which they consented. It has been usual for great generals to make speeches to their soldiers to animate them, and this speech of Abijah had some tendency to do this, but was directed to Jeroboam and all Israel. Two things Abijah undertakes to make out, for the satisfaction of his own men and the conviction of the enemy: -
1.That he had right on his side, a jus divinum - a divine right: "You know, or ought to know, that God gave the kingdom to David and his sons for ever" (Ch2 13:5), not by common providence, his usual way of disposing of kingdoms, but by a covenant of salt, a lasting covenant, a covenant made by sacrifice, which was always salted; so bishop Patrick. All Israel had owned that David was a king of God's making, and that God had entailed the crown upon his family; so that Jeroboam's taking the crown of Israel at first was not justifiable: yet it is not certain that Abijah referred chiefly to that, for he knew that Jeroboam had a grant from God of the ten tribes. His attempt, however, to disturb the peace and possession of the king of Judah was by no means excusable; for when the ten tribes were given to him two were reserved for the house of David. Abijah shows, (1.) That there was a great deal of dishonesty and disingenuousness in Jeroboam's first setting himself up: He rebelled against his lord (Ch2 13:6) who had preferred him (Kg1 11:28), and basely took advantage of Rehoboam's weakness in a critical juncture, when, in gratitude to his old master and in justice to his title, he ought rather to have stood by him, and helped to secure the people in their allegiance to him, than to head a party against him and make a prey of him, which was unworthily done and what he could not expect to prosper in. Those that supported him are here called vain men (a character perhaps borrowed from Jdg 11:3), men that did not act from any steady principle, but were given to change, and men of Belial, that were for shaking off the yoke of government and setting those over them that would do just as they would have them do. (2.) That there was a great deal of impiety in his present attempt; for, in fighting against the house of David, he fought against the kingdom of the Lord. Those who oppose right oppose the righteous God who sits in the throne judging right, and cannot promise themselves success in so doing. Right may indeed go by the worst for a time, but it will prevail at last.
2.That he had God on his side. This he insisted much upon, that the religion of Jeroboam and his army was false and idolatrous, but that he and his people, the men of Judah, had the pure worship of the true and living God among them. It appears from the character given of Abijah (Kg1 15:3) that he was not himself in this war chiefly from the religion of his kingdom. For, (1.) Whatever he was otherwise, it should seem that he was no idolator, or, if he connived at the high places and images (Ch2 14:3, Ch2 14:5), yet he constantly kept up the temple-service. (2.) Whatever corruptions there were in the kingdom of Judah, the state of religion among them was better than in the kingdom of Israel, with which they were now contending. (3.) It is common for those that deny the power of godliness to boast of the form of it. (4.) It was the cause of his kingdom that he was pleading; and, though he was not himself so good as he should have been, yet he hoped that, for the sake of the good men and good things that were in Judah, God would now appear for them. Many that have little religion themselves yet have so much sense and grace as to value it in others. See how he describes, [1.] The apostasy of Israel from God. "You are a great multitude," said he, "far superior to us in number; but we need not fear you, for you have that among yourselves which is enough to ruin you. For," First, "You have calves for your gods (Ch2 13:8), that are unable to protect and help you and will certainly cause the true and living God to oppose you. Those will be Achans, troublers of your camp." Secondly, "You have base men for your priests, Ch2 13:9. You have cast off the tribes of Levi, and the house of Aaron, whom God appointed to minister in holy things; and, in conformity to the custom of the idolatrous nations, make any man a priest that has a mind to the office and will be at the charge of the consecration, though ever so much a scandal to the office." Yet such, though very unfit to be priests, were fittest of all to be their priests; for what more agreeable to gods that were no gods than priests that were no priests? Like to like, both pretenders and usurpers. [2.] The adherence of Judah to God: "But as for us (Ch2 13:10) we have not forsaken God. Jehovah is our God, the God of our fathers, the God of Israel, who is able to protect us, and give us success. He is with us, for we are with him." First, "At home in his temple: We keep his charge, Ch2 13:10, Ch2 13:11. We worship no images, have no priests but what he has ordained, no rites of worship but what he has prescribed. Both the temple service and the temple furniture are of his appointing. His appointment we abide by, and neither add nor diminish. These we have the comfort of, these we now stand up in the defence of: so that upon a religious as well as a civil account we have the better cause. Secondly, Here in the camp; he is our captain, and we may therefore be sure that he is with us, because we are with him, Ch2 13:12. And, as a token of his presence, we have here with us his priests, sounding his trumpets according to the law, as a testimony against you, and an assurance to us that in the day of battle we shall be remembered before the Lord our God and saved from our enemies;" for so this sacred signal is explained, Num 10:9. Nothing is more effectual to embolden men, and put spirit into them, than to be sure that God is with them and fights for them. He concludes with fair warning to his enemies. "Fight not against the God of your fathers. It is folly to fight against the God of almighty power; but it is treachery and base ingratitude to fight against your fathers' God, and you cannot expect to prosper."
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SUMMARY
In 2 Chronicles 13:11, King Abijah of Judah delivers a powerful declaration, meticulously outlining Judah's unwavering commitment to the divinely ordained worship practices within the Jerusalem Temple. He details the consistent daily burnt sacrifices, the sweet incense, the orderly arrangement of the shewbread upon the pure table, and the perpetually burning lamps of the golden candlestick. This detailed affirmation of fidelity stands in stark contrast to the Northern Kingdom of Israel under Jeroboam, whom Abijah pointedly accuses of having forsaken the LORD, thereby asserting Judah's spiritual legitimacy and divine favor on the eve of a crucial battle.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
2 Chronicles 13:11 masterfully employs several literary devices to convey its profound theological message. The most prominent is Contrast, as Abijah meticulously details Judah's faithful adherence to the legitimate temple worship, setting it in stark opposition to Israel's apostasy. This creates a clear dichotomy between obedience and rebellion, true worship and false worship, emphasizing the moral and spiritual chasm between the two kingdoms. The speech itself is a powerful example of Rhetoric, designed not only to persuade the Israelite army and the Chronicler's immediate audience of Judah's divine right but also to instruct future generations on the consequences of faithfulness versus apostasy. The enumeration of specific temple rituals (burnt sacrifices, incense, shewbread, candlestick) serves as Symbolism, where each item represents a facet of God's presence, provision, and the people's devotion, reinforcing the sanctity and divine origin of Judah's practices and their connection to God's covenant. Furthermore, the verse utilizes Parallelism in its concluding clauses ("for we keep the charge of the LORD our God; but ye have forsaken him"), creating a sharp, memorable antithesis that underscores the core theological argument of Abijah's speech and highlights the profound difference in their relationship with God.
THEOLOGICAL AND THEMATIC CONNECTIONS
2 Chronicles 13:11 profoundly connects to the broader biblical theology of worship, covenant, and divine sovereignty. It emphasizes that true worship is not merely an emotional experience or a human invention but a disciplined adherence to God's revealed commands, reflecting His holiness, order, and desire for communion. The meticulous description of the temple rituals underscores the Old Covenant's emphasis on atonement, God's presence, and perpetual communion, serving as a constant reminder of Israel's dependence on Yahweh and His gracious provision. Abijah's speech highlights the theological conviction that faithfulness to God's ordinances is intrinsically linked to divine favor and protection, while deviation leads to judgment. This perspective is foundational to the Chronicler's theology, which consistently links national prosperity, security, and success to the people's obedience and proper worship of God, and conversely, links disaster to their apostasy.
REFLECTION AND APPLICATION
2 Chronicles 13:11, though rooted in the Old Covenant's sacrificial system and the specific context of a divided kingdom, offers enduring principles for contemporary believers. It challenges us to examine the sincerity, consistency, and intentionality of our own worship and obedience. While the specific rituals of the temple have been fulfilled in Christ, the underlying principles of diligent obedience, heartfelt devotion, and adherence to God's revealed will remain paramount for all who claim to follow Him. Are we, as individuals and as the corporate body of Christ, truly "keeping the charge of the LORD our God" in our lives? This involves not only our corporate worship gatherings but also our daily spiritual disciplines—prayer, diligent Bible study, fellowship with other believers, and selfless service. It compels us to consider whether our lives reflect a genuine, active commitment to God's commands or if, like ancient Israel, we have subtly or overtly "forsaken Him" by neglecting spiritual responsibilities, compromising our faith, or prioritizing worldly concerns over divine ones. This verse serves as a powerful reminder that true worship is a holistic lifestyle of obedience and devotion, not merely an outward ritual or a casual acknowledgment.
Questions for Reflection
FAQ
Why was Judah's worship considered legitimate, and Israel's not?
Answer: Judah's worship was considered legitimate because it strictly adhered to the divinely established protocols for worship given by God through Moses and later organized by King David and King Solomon. This included the exclusive use of the Temple in Jerusalem as the sole authorized place of sacrifice, the performance of sacrifices and rituals precisely as prescribed in the Torah, and the service of the Levitical priesthood, which was genealogically ordained by God. In stark contrast, Jeroboam, the first king of the Northern Kingdom of Israel, established alternative worship centers at Dan and Bethel, created golden calves for worship, and appointed non-Levitical priests (as described in 1 Kings 12:28-33). These actions were a direct violation of God's commands for centralized worship and a proper priesthood, thus rendering Israel's worship illegitimate, idolatrous, and rebellious in the eyes of the Chronicler and the Southern Kingdom.
What does "keeping the charge of the LORD" mean for believers today?
Answer: For believers today, "keeping the charge of the LORD" means diligently and faithfully obeying God's revealed will as found in His Word, the Bible. While the Old Testament sacrificial system and temple rituals have been fulfilled in Christ, the underlying principle of obedience, reverence, and wholehearted devotion remains central. It involves actively participating in the life of the church, engaging in personal spiritual disciplines like prayer and Bible study, living according to the moral and ethical commands of Scripture, and serving God and others with a heart of gratitude and love. It signifies a committed stewardship of the spiritual responsibilities entrusted to us as followers of Christ, acknowledging His sovereignty and seeking to honor Him in all aspects of life, reflecting the Great Commission to make disciples (Matthew 28:19-20) and the call to obey out of love (John 14:15).
CHRIST-CENTERED FULFILLMENT
The meticulous temple rituals described in 2 Chronicles 13:11, while representing the shadows of Old Covenant practices, find their ultimate and perfect fulfillment in the person and work of Jesus Christ. The "burnt sacrifices" that were offered daily, symbolizing atonement and complete dedication, pointed forward to the once-for-all, perfect sacrifice of Jesus on the cross, who, as the Lamb of God who takes away the sin of the world, made any further animal sacrifices obsolete and unnecessary (as articulated in Hebrews 10:10-14). The "sweet incense" ascending to the LORD, symbolizing the prayers of the saints, is now a reality made possible through Christ, our great High Priest, who perpetually intercedes for us before the Father (Romans 8:34). The "shewbread" on the pure table, signifying God's constant presence and provision for His people, foreshadowed Jesus as the Bread of Life, who spiritually nourishes and sustains His people. Finally, the "candlestick of gold with the lamps thereof, to burn every evening," symbolizing God's perpetual light, guidance, and illuminating presence, is perfectly embodied in Jesus, who declared, "I am the light of the world" and whose followers are called to reflect His light in a dark world (Matthew 5:14). Thus, Judah's faithful "keeping the charge of the LORD" in the Old Covenant was a type and shadow pointing to the substance found in Christ, who fully embodies and perfectly fulfills all the requirements and promises of God's covenant, establishing a new and better covenant through His blood (Hebrews 8:6-13).