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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 13:9, King Abijah of Judah delivers a scathing indictment against Jeroboam and the Northern Kingdom of Israel, exposing their profound spiritual apostasy. This verse, part of a pivotal pre-battle address, condemns Israel's rejection of God's divinely appointed Aaronic and Levitical priesthood, accusing them of replacing it with an unauthorized, man-made system mirroring the pagan practices of surrounding nations. Abijah highlights the ease with which anyone could "consecrate himself" into this illegitimate priesthood by offering specific sacrifices, ultimately serving "no gods," thereby underscoring the stark contrast between Judah's adherence to covenant fidelity and Israel's grievous deviation into idolatry and religious syncretism.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Abijah's speech, particularly this verse, employs several potent literary devices to convey its message with maximum impact. The most prominent is the Rhetorical Question ("Have ye not cast out...?"), which serves to challenge Jeroboam directly and emphatically, implying that the answer is self-evident and damning. This device engages the audience and highlights the undeniable nature of Israel's transgression. There is also a strong element of Contrast throughout the verse and the broader speech, juxtaposing Judah's adherence to the legitimate Aaronic priesthood and worship of the true God with Israel's rejection of divine order and their service to "no gods." This stark comparison underscores the theological chasm between the two kingdoms. Furthermore, a subtle Irony is present: Jeroboam's attempt to secure his kingdom through religious innovation ultimately leads his people to serve "no gods," rendering their efforts futile and spiritually bankrupt, demonstrating the self-defeating nature of rebellion against divine truth. The use of Hyperbole in "no gods" also emphasizes the utter worthlessness of the idols.
THEOLOGICAL AND THEMATIC CONNECTIONS
2 Chronicles 13:9 serves as a profound theological statement on the nature of true worship, divine authority, and the perils of religious syncretism. It underscores the biblical principle that God alone defines the terms of His worship and the qualifications for those who minister in His name. Any deviation from His prescribed order, born of human fear, ambition, or convenience, inevitably leads to a perversion of truth and a descent into idolatry, even if cloaked in religious ritual. The verse highlights that rejecting God's clear commands concerning His priesthood and sanctuary is tantamount to rejecting God Himself, leading to the worship of "no gods"—a stark reminder that true worship is directed solely to the living God, not to human constructs or empty idols. This passage calls believers to a rigorous discernment of spiritual authority and a steadfast adherence to God's revealed Word as the sole standard for faith and practice, recognizing that compromise in these areas leads to spiritual emptiness.
REFLECTION AND APPLICATION
2 Chronicles 13:9 offers timeless warnings and profound insights for contemporary believers. It challenges us to examine the foundations of our faith and worship, urging us to prioritize God's revealed truth over human preferences, cultural trends, or personal convenience. In a world saturated with diverse spiritual expressions and self-proclaimed authorities, this verse calls for a deep commitment to biblical authority in defining who God is, how He is to be worshipped, and who is authorized to lead His people. It reminds us that genuine spiritual authority flows from divine appointment and unwavering adherence to God's Word, not from human charisma, popularity, or self-proclamation. We are called to discern carefully, lest we inadvertently participate in forms of worship or follow leaders who, however well-intentioned, ultimately lead us to serve "no gods"—that is, anything other than the one true and living God. Our worship must be sincere, biblically informed, and directed solely to the LORD, recognizing that any deviation risks spiritual emptiness and futility, mirroring the tragic path of Jeroboam's kingdom.
Questions for Reflection
FAQ
Why was Jeroboam's priesthood considered illegitimate?
Answer: Jeroboam's priesthood was illegitimate for several fundamental reasons, all stemming from his direct defiance of God's explicit commands. First, God had established a hereditary priesthood exclusively through the lineage of Aaron, from the tribe of Levi, as clearly stated in Numbers 3:10. Jeroboam, however, appointed priests "from all the people who were not of the sons of Levi," as recorded in 1 Kings 12:31, violating this divine mandate. Second, he established unauthorized places of worship in Dan and Bethel, replacing Jerusalem, which was the divinely chosen center for worship, as commanded in Deuteronomy 12:5. Third, his introduction of golden calves constituted blatant idolatry, a direct breach of the first two commandments found in Exodus 20:3-5. Thus, his priesthood was a human invention, lacking divine authorization in its personnel, location, and objects of worship.
What is the significance of "no gods" in this verse?
Answer: The phrase "no gods" (Hebrew: lo' 'elohim) is a powerful theological declaration emphasizing the absolute non-existence and impotence of the idols and false deities worshipped by the surrounding nations. It's not merely a statement that these are "false gods," but that they are literally "non-gods"—they have no being, no power, and no reality compared to the one true and living God, Yahweh. Abijah uses this phrase to underscore the utter futility and spiritual emptiness of Israel's apostasy. Their new priests were serving nothing, highlighting the stark contrast with Judah, who worshipped the God who truly exists and acts in history, a theme powerfully articulated in passages like Isaiah 44:9-20. It serves as a stark warning against the deception of idolatry.
What does "consecrate himself" mean in this context?
Answer: In 2 Chronicles 13:9, "consecrate himself" translates the Hebrew idiom male' yado, literally "to fill his hand." This phrase is a technical term for ordination or induction into the priesthood. In the legitimate Mosaic system, the "filling of the hand" involved specific rituals and offerings where portions of the sacrifice were placed into the hands of the one being consecrated, symbolizing their empowerment and authorization for priestly service by God, as seen in Exodus 29:24. However, in Jeroboam's illegitimate system, it refers to a self-initiated or humanly sanctioned act where anyone could become a priest by bringing the required offerings (a young bullock and seven rams), regardless of their lineage or divine calling. It highlights the perversion of a sacred rite, turning a divinely ordained process into a man-made transaction driven by human initiative rather than divine election.
CHRIST-CENTERED FULFILLMENT
2 Chronicles 13:9, with its condemnation of an illegitimate priesthood serving "no gods," finds its ultimate fulfillment and resolution in the person and work of Jesus Christ. The Old Testament priesthood, though divinely ordained, was inherently temporary and imperfect, requiring continuous sacrifices and a succession of priests due to human mortality and sin, as explained in Hebrews 7:23-28. Jesus, however, is the Great High Priest "after the order of Melchizedek," not of Aaron, signifying a new and superior priesthood not bound by Mosaic law or human lineage, a profound theological truth expounded in Hebrews 7:11-17. Unlike Jeroboam's self-appointed priests who offered sacrifices for "no gods," Christ offered Himself as the perfect, once-for-all sacrifice for the sins of the world, entering the true heavenly sanctuary, as detailed in Hebrews 9:11-12. Through His finished work, believers are no longer dependent on an earthly, flawed priesthood but have direct access to God through Him, as proclaimed in Hebrews 10:19-22. Furthermore, Christ, as the true King and Priest, establishes a new covenant where all believers are constituted as a "royal priesthood" and a "holy nation," called to offer spiritual sacrifices of praise and service to the one true God, effectively dismantling any need for man-made religious systems and fulfilling the longing for true, divinely sanctioned worship.