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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."
A covenant of salt: That is, a firm and perpetual covenant. See Num. 18. 19.
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SUMMARY
In 2 Chronicles 13:5, King Abijah of Judah delivers a powerful and foundational challenge to Jeroboam and the northern kingdom of Israel, asserting the divine and perpetual nature of the Davidic covenant. This pivotal verse underscores God's unwavering faithfulness to His solemn promise to establish David's kingdom and lineage forever, emphasizing that the kingship was granted by the LORD God of Israel to David and his descendants through an unbreakable "covenant of salt," thereby profoundly delegitimizing Jeroboam's rebellion and highlighting the divinely ordained right of the Davidic throne.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Abijah's speech in 2 Chronicles 13:5 masterfully employs several potent literary devices to convey its theological weight and persuasive power. The most prominent is the Rhetorical Question ("Ought ye not to know"), which is not designed to elicit an answer but to challenge the audience's knowledge, moral standing, and culpability, implying that their rebellion is a deliberate act of defiance against a known divine truth. Symbolism is profoundly utilized with the phrase "covenant of salt," where salt represents permanence, purity, and an unbreakable, incorruptible bond, lending immense weight and solemnity to the divine covenant with David. The assertion that "the LORD God of Israel gave the kingdom" is a clear example of Divine Attribution, emphasizing God's ultimate sovereignty and legitimizing the Davidic line by direct divine decree. Furthermore, the entire verse functions as a powerful form of Exhortation and Argumentation, as Abijah uses theological and historical facts to both persuade and condemn his adversaries, framing the impending battle not merely as a human conflict but as a divine judgment against those who oppose God's established and eternal order.
THEOLOGICAL AND THEMATIC CONNECTIONS
2 Chronicles 13:5 profoundly illustrates God's unwavering faithfulness to His covenant promises, particularly the Davidic covenant. This foundational covenant, first articulated with divine solemnity in 2 Samuel 7:16, promised David an eternal dynasty, a secure throne, and an enduring kingdom. Abijah's appeal to this "covenant of salt" highlights its absolute permanence and inviolability, asserting that even profound human rebellion and the tragic division of the kingdom cannot nullify God's ultimate, sovereign plan. It underscores the profound theological truth that God's word stands firm and immutable, regardless of changing historical circumstances or human disobedience. This divine fidelity provides a robust foundation of hope and assurance for God's people across all generations, demonstrating that God's purposes will ultimately prevail and His promises will find their full and final realization in His perfect timing.
REFLECTION AND APPLICATION
Abijah's declaration in 2 Chronicles 13:5 serves as a profound and enduring reminder of God's absolute sovereignty and the immutable nature of His promises. In a world frequently characterized by political instability, shifting alliances, and the painful reality of broken human agreements, this verse anchors us firmly in the unchanging character of God. Just as God meticulously established an eternal kingdom through David, His faithfulness extends with equal certainty to every promise He has ever made to His people. For us today, this means we can trust in God's written Word implicitly, knowing with absolute confidence that His covenants are not subject to human whims, failures, or the passage of time. This truth calls us to a deep self-examination: are we living our lives in alignment with God's established truths and His revealed will, or are we, perhaps unintentionally or subtly, rebelling against His divine order through our choices, priorities, or attitudes? This verse powerfully encourages unwavering trust in God's ultimate plan, even when circumstances seem chaotic, contradictory, or overwhelming, reminding us that His "covenant of salt" ensures His word will stand "for ever," providing an unshakeable foundation for our faith and hope.
Questions for Reflection
FAQ
What exactly does "a covenant of salt" mean in the biblical context?
Answer: "A covenant of salt" (Hebrew: berît melach) signifies an agreement that is permanent, unbreakable, and pure. In the ancient Near East, salt was highly valued for its preserving qualities, its use in purification, and its essential role in making food palatable. When used in the context of a covenant, it symbolized an agreement that was enduring, incorruptible, and inviolable, much like salt itself, which does not decay. It often involved a shared meal where salt was present, signifying an unbreakable bond of loyalty and fidelity between parties. In the case of God's covenant with David, it emphasizes the absolute certainty and eternal nature of God's promise to establish David's kingdom and lineage forever, as also seen in Numbers 18:19 where the priestly portion is described as a "covenant of salt," signifying its perpetual and unalterable nature.
CHRIST-CENTERED FULFILLMENT
The "covenant of salt" given to David, promising an eternal kingdom and an enduring lineage, finds its ultimate, perfect, and glorious fulfillment in Jesus Christ. While the earthly Davidic kingdom experienced division, decline, and exile, God's promise of a perpetual throne was not nullified but transcended and elevated. Jesus, undeniably born of the lineage of David (as meticulously affirmed in Matthew 1:1 and powerfully declared by the angel Gabriel in Luke 1:32-33), is the true and eternal Son of David, whose kingdom is indeed "for ever." He is the promised Messiah who reigns eternally, not from a temporal earthly throne in Jerusalem, but from the exalted right hand of God, exercising boundless spiritual authority over all creation. His sacrificial death on the cross establishes a new, everlasting covenant, sealed not with perishable salt, but with His own precious, incorruptible blood, which brings eternal life, forgiveness of sins, and salvation to all who believe (as profoundly described in Hebrews 9:15 and Hebrews 13:20-21). Thus, Abijah's ancient declaration in 2 Chronicles 13:5 serves as a prophetic pointer, directing our gaze forward to Christ, the King of kings and Lord of lords, whose reign is truly permanent, pure, and unbreakable, fulfilling every aspect of God's ancient, steadfast promise to David.