Exegetical and Hermeneutical Commentary of 2 Chronicles 13:1
Now in the eighteenth year of king Jeroboam began Abijah to reign over Judah.
Ch. 2Ch 13:1-2 (= 1Ki 15:1-2). Abijah succeeds
1. Abijah ] Called Abijam in the Heb. of 1 Kin. (LXX. , i.e. Abijahu).
Fuente: The Cambridge Bible for Schools and Colleges
The history of Abijahs reign is here related far more fully than in Kings (marginal reference), especially as regards his war with Jeroboam.
Fuente: Albert Barnes’ Notes on the Bible
CHAPTER XIII
Abijah begins to reign over Judah, and has war with Jeroboam,
1-3.
His speech from Mount Zemaraim to Jeroboam, before the
commencement of hostilities, 4-12.
While thus engaged, Jeroboam despatches some troops which come
on the rear of Abijah’s army, 13.
Perceiving this, they cry unto the Lord, and the Israelites are
defeated with the loss of five hundred thousand men, 14-18.
Abijah retakes several cities from Jeroboam, who is smitten by
the Lord, and dies, 19, 20.
Abijah’s marriages and issue, 21, 22.
NOTES ON CHAP. XIII
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Now in the eighteenth year of King Jeroboam began Abijah to reign over Judah. [See comments on 1Ki 15:1].
Fuente: John Gill’s Exposition of the Entire Bible
The commencement and duration of the reign, as in 1Ki 15:1-2. Abijah’s mother is here (2Ch 13:2) called Michaiah instead of Maachah, as in 2Ch 11:20 and 1Ki 15:2, but it can hardly be a second name which Maachah had received for some unknown reason; probably is a mere orthographical error for . She is here called, not the daughter = granddaughter of Abishalom, but after her father, the daughter of Uriel of Gibeah; see on 2Ch 11:20.
(Note: Against this Bertheau remarks, after the example of Thenius: “ When we consider that the wife of Abijah and mother of Asa was also called Maachah, 1Ki 15:13; 2Ch 15:16, and that in 1Ki 15:2 this Maachah is again called the daughter of Abishalom, and that this latter statement is not met with in the Chronicle, we are led to conjecture that Maachah, the mother of Abijah, the daughter of Abishalom, has been confounded with Maachah the mother of Asa, the daughter of Uriel of Gibeah, and that in our passage Asa ‘ s mother is erroneously named instead of the mother of Abijah. ” This conjecture is a strange fabric of perverted facts and inconsequential reasoning. In 1Ki 15:2 Abijam ‘ s mother is called Maachah the daughter of Abishalom, exactly as in 2Ch 11:20 and 2Ch 11:21; and in 1Ki 15:13, in perfect agreement with 2Ch 15:16, it is stated that Asa removed Maachah from the dignity of Gebira because she had made herself a statute of Asherah. This Maachah, deposed by Asa, is called in 1Ki 15:10 the daughter of Abishalom, and only this latter remark is omitted from the Chronicle. How from these statements we must conclude that the mother of Abijah, Maachah the daughter of Abishalom, has been confounded with Maachah the mother of Asa, the daughter of Uriel, we cannot see. The author of the book of Kings knows only one Maachah, the daughter of Abishalom, whom in 2Ch 15:2 he calls mother, i.e., , i.e., Sultana Walide of Abijah, and in 2Ch 15:10 makes to stand in the same relationship of mother to Asa. From this, however, the only natural and logically sound conclusion which can be drawn is that Abijam ‘ s mother, Rehoboam ‘ s wife, occupied the position of queen-mother, not merely during the three years ‘ reign of Abijam, but also during the first years of the reign of his son Asa, as his grandmother, until Asa had deprived her of this dignity because of her idolatry. It is nowhere said in Scripture that this woman was Abijam ‘ s wife, but that is a conclusion drawn by Thenius and Bertheau only from her being called , his (Asa ‘ s) mother, as if could denote merely the actual mother, and not the grandmother. Finally, the omission in the Chronicle of the statement in 1Ki 15:10, “ The name of his mother was Maachah, the daughter of Abishalom, ” does not favour in the very least the conjecture that Asa ‘ s mother has been confounded with the mother of Abijah; for it is easily explained by the fact that at the accession of Asa no change was made in reference to the dignity of queen-mother, Abijah ‘ s mother still holding that position even under Asa.)
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Abijah’s Reign over Judah. | B. C. 957. |
1 Now in the eighteenth year of king Jeroboam began Abijah to reign over Judah. 2 He reigned three years in Jerusalem. His mother’s name also was Michaiah the daughter of Uriel of Gibeah. And there was war between Abijah and Jeroboam. 3 And Abijah set the battle in array with an army of valiant men of war, even four hundred thousand chosen men: Jeroboam also set the battle in array against him with eight hundred thousand chosen men, being mighty men of valour. 4 And Abijah stood up upon mount Zemaraim, which is in mount Ephraim, and said, Hear me, thou Jeroboam, and all Israel; 5 Ought ye not to know that the LORD God of Israel gave the kingdom over Israel to David for ever, even to him and to his sons by a covenant of salt? 6 Yet Jeroboam the son of Nebat, the servant of Solomon the son of David, is risen up, and hath rebelled against his lord. 7 And there are gathered unto him vain men, the children of Belial, and have strengthened themselves against Rehoboam the son of Solomon, when Rehoboam was young and tenderhearted, and could not withstand them. 8 And now ye think to withstand the kingdom of the LORD in the hand of the sons of David; and ye be a great multitude, and there are with you golden calves, which Jeroboam made you for gods. 9 Have ye not cast out the priests of the LORD, the sons of Aaron, and the Levites, and have made you priests after the manner of the nations of other lands? so that whosoever cometh to consecrate himself with a young bullock and seven rams, the same may be a priest of them that are no gods. 10 But as for us, the LORD is our God, and we have not forsaken him; and the priests, which minister unto the LORD, are the sons of Aaron, and the Levites wait upon their business: 11 And they burn unto the LORD every morning and every evening burnt sacrifices and sweet incense: the showbread also set they in order upon the pure table; and the candlestick of gold with the lamps thereof, to burn every evening: for we keep the charge of the LORD our God; but ye have forsaken him. 12 And, behold, God himself is with us for our captain, and his priests with sounding trumpets to cry alarm against you. O children of Israel, fight ye not against the LORD God of your fathers; for ye shall not prosper.
Abijah’s mother was called Maachah, the daughter of Absalom, ch. xi. 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 (2 Sam. xiv. 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, ch. xi. 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 (v. 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 (v. 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” (v. 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 (v. 6) who had preferred him (1 Kings xi. 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 Judg. xi. 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 (1 Kings xv. 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 (2Ch 14:3; 2Ch 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 (v. 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, v. 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 (v. 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,2Ch 13:10; 2Ch 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, v. 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. x. 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.”
Fuente: Matthew Henry’s Whole Bible Commentary
See note on 1Ki 15:1
Fuente: Garner-Howes Baptist Commentary
THE SECOND BOOK OF CHRONICLES
IN discussing the First Book of Chronicles we called attention to the fact that according to Usshers chronology, the two Books, not reckoning the table of genealogy, covered a space of 468 years of history; the First Book only 41 of these, and this second, 427. As to the authorship of these Books, Ezra is commonly accepted.
The analysis of any book is largely the presentation of a personal view. One man divides this Second Book of Chronicles into two portions: The Reign of Solomon, chapters 1 to 9, and The Kings of Judah, chapters 10 to 36.
Scofield in his reference Bible, says of this Book: It falls into eighteen divisions, by reigns, from Solomon to the captivities; records the division of the kingdom of David under Jeroboam and Rehoboam, and is marked by an ever growing apostasy, broken temporarily by reformations under Asa, Jehoshaphat, Joash, Hezekiah, and Josiah.
It is our purpose to follow neither of these divisions, however natural they may be, but to discuss the volume under three heads: Solomon and the Temple; Rehoboam and the Division, and the History of Judah.
SOLOMON AND THE TEMPLE
The Book opens with a declaration concerning the new king, And Solomon the son of David was strengthened in his kingdom, and the Lord his God was with him, and magnified him exceedingly (2Ch 1:1).
The history that follows gives occasion to say several things concerning this marvelous man of immortal reputation:
First, Solomons kingship enjoyed an auspicious beginning. The man who ascends the throne under the favor of the Lord necessarily begins a reign of promise. If, as in Solomons case, he sensibly recognizes his responsibility and seeks wisdom from the only sufficient source, he adds greater certainty to his success. When, in addition to this, his objectives are high and God-honoring, the glory of his kingdom advances accordingly. Certainly, Solomons preparation to build the temple was not only a noble objective, but one in line with his kingly fathers purpose and prayers, and the great Heavenly Fathers will for him.
The interesting history here of gathering materials and appointing men for this marvelous construction is made more interesting still by the kings personal supervision and spiritual interest. It takes some courage to conduct war, and we believe it takes almost more courage and even a clearer sense of God, to build sanctuaries, make their appointments according to the Divine pleasure, and call the people to worship within the spacious rooms of the same. Yet, when you have read but five chapters of this Book, you find such a work complete, and are not in the least amazed or even surprised to read, The glory of the Lord had filled the house of God (2Ch 5:14).
It is doubtful whether any company of men have done more for the establishment of spirituality in the earth and for the strengthening of the souls of their fellows, than have those who brought sanctuaries into existence and led congregations of people to a genuine worship of the most high God.
The on-going of this Book reveals Solomons conscious dependence. When the altar was erected he stood by it with outstretched hands (2Ch 6:12). That is the attitude of prayer and possibly of adoration. When his lips parted to speak, he says,
O Lord God of Israel, there is no God tike Thee in the heaven, nor in the earth; which keepest covenant, and shewest mercy unto Thy servants that walk before Thee with all their hearts:
Thou which hast kept with Thy servant David my father that which Thou hast promised him; and spakest with Thy mouth, and hast fulfilled it with Thine hand, as it is this day.
Now therefore, O Lord God of Israel, keep with Thy servant David my father that which Thou hast promised him, saying, There shall not fail thee a man in My sight to sit upon the throne of Israel; yet so that thy children take heed to their way to walk in My Law, as Thou hast walked before Me (2Ch 6:14-16).
Now then, O Lord God of Israel, let Thy Word be verified, which Thou hast spoken unto Thy servant David (2Ch 6:17).
Then follows an appeal that Gods eyes should be open upon their house day and night; that His ears should hearken to the prayers made in that place, and if sin were committed, that forgiveness should be granted, and if the people fail before the face of the enemy because of sin that they also should be pardoned; that if heaven be shut up on the same ground, upon repentance the dearth should end.
Then he concludes in a more personal petition to Him:
Then what prayer or what supplication soever shall be made of any man, or of all Thy people Israel, when every one shall know his own sore and his own grief, and shall spread forth his hands in this house:
Then hear Thou from Heaven Thy dwelling place, and forgive (2Ch 6:29-30).
These are only samples of the long petition that followed the dedicatory sermon. They wind up with a sentence like this: O Lord God, turn not away the face of Thine anointed: remember the mercies of David Thy servant (2Ch 6:42). It is a model prayer; it is the petition of a sincere soul; it is the cry of one who knows that the mercy and love of God are the only grounds of hope.
The further text records Solomons fame and death. That fame was based upon Solomons wisdom, accentuated doubtless by the magnificence of the temple, but made more honorable still in the extent of his organization, the luxury of his court and the wealth of his treasury.
Evidently, among the rulers of the earth, the queen of Sheba held conspicuous place, and when the fame of Solomon reached her, she came to prove him with her questions, and impress him with her own riches and glory. The difficult questions were satisfactorily answered, the temple was adequately shown, the table of the king groaned with its good meats, the apparel of the servants was profoundly impressive, and the queen said to the king,
It was a true report which I heard in mine own land of thine acts, and of thy wisdom:
Howbeit I believed not their words, until I came, and mine eyes had seen it: and, behold, the one half of the greatness of thy wisdom was not told me: for thou exceedest the fame that I heard.
Happy are thy men, and happy are these thy servants, winch stand continually before thee, and hear thy wisdom.
Blessed be the Lord thy God, which delighted in thee to set thee on his throne, to be king for the Lord thy God (2Ch 9:5-8).
The compliment to the king is followed with a statement of Solomons annual income, the magnificence of his throne, the rich appointments of the palace, the extensive commercial importance of his kingdom, and the willing tributes of the earths lesser lords.
Then, as if the task of telling all was too great, we have this record,
Now the rest of the acts of Solomon, first and last, are they not written in the book of Nathan the Prophet, and in the prophecy of Ahijah the Shilonite, and in the visions of Iddo the seer against Jeroboam the son of Nebat?
And Solomon reigned in Jerusalem over all Israel forty years.
And Solomon slept with his fathers, and he was buried in the city of David his father: and Rehoboam his son reigned in his stead (2Ch 9:29-31).
It is a surprising end, and yet strangely true to human history. How many men spend all their days in preparing to live, and when the preparation seems almost complete, proceed to die? The last enemy is no respecter of persons. His bow is drawn against the great as well as the humble, the rich as well as the poor, the wise as well as the ignorant. Death respects neither thrones nor kings; he holds the key to the palace room, and even to the throne room. Kings may command their humbler fellows, and even counsel their equals; but where death calls, they also obey.
REHOBOAM AND THE DIVISION
The emptying of a throne is forever fraught with perils. The eternal and pertinent question is this, Who shall come after the king? The tenth chapter answered that concerning the throne of Israel. The answer was an ill omen! Rehoboams tyrannical spirit split the kingdom. When Jeroboam and all Israel came to him, saying, Thy father made our yoke grievous: now therefore ease thou somewhat the grievous servitude of thy father, and his heavy yoke that he put upon us, and we will serve thee (2Ch 10:4), they delicately referred to the increased taxation to which the luxurious court and the personal orgies of Solomon had given rise. They thought, as people commonly do, that the new rule would prove the peoples friend. Their hope was in vain.
The old men, former counselors of Solomon, advised kindness and compassion; but the young bloods, spoiled by their fellowship with royalty, counseled increased oppression; and under their influence he said,
My father made your yoke heavy, but I will add thereto: my father chastised you with whips, but I will chastise you with scorpions (2Ch 10:14).
It was enough. The war was on; and that war has never ended until this day, for Israel and Judah are not yet one. A man who divides brethren and sets them to battle, little understands the infinite reach of his mischief. The father of Modernism in America, when he fell asleep at a comparatively early age, little dreamed that he had set influences to work that would divide every denomination on the continent, destroy the fellowship of men who loved one another as twins are commonly supposed to love, wreck schools and churches by the thousand, and start a war that may easily exceed the famous Hundred Year War of history.
Israel and Judahblood brothersbecame the bitterest of enemies. For some reason Second Chronicles pays little attention to Israel, but proceeds to trace Judahs history to the year of Cyrus, king of Persia, or through a period of almost a half millennium. The family feud occasionally projects itself into the record, but for the most part, Israel is forgotten, and the doings of Judah are recorded in detail.
The explanation of this is found in the circumstance that Jeroboam rejected the worship of Jehovah (2Ch 11:14-15). When God is once put away, when Gods priest is disposed of, and His minister is heard no more, then degeneracy compels a declining record.
Unitarianism three quarters of a century ago denied the Lord. Its history has amounted to little; and if it were recorded, it would simply prove, as the Jeroboam movement, a breeding place of apostasy; and yet this record regards not one apostasy only, but two.
The man of many favors may forget God.
When Rehoboam had established the kingdom, and had strengthened himself, he forsook the Law of the Lord, and all Israel with him (2Ch 12:1).
What a sad commentary on the uncertainty and unstability of human nature! The explanation of Rehoboams failure has fitted thousands, yea millions of cases. He did evil, because he prepared not his heart to seek the Lord (2Ch 12:14). Of all disappointments, none exceed thisto begin well and end badly; to give promise and create disappointment; to be the subject of Divine favor, and become the slave of Gods adversary.
THE HISTORY OF JUDAH
Chapters 11 to 36 contain the roster of kings. The fortunes of the country answer accurately and inevitably to the characters of their rulers. On the whole, the history is a down-grade. In that respect, it runs true to form. The doctrine of evolution may find an illustration in national life if it goes from the simple to the complex, but in so far as it contends for improvement, history fails to illustrate it. Degeneracy of nations has more often taken place than has social and moral progress.
The foundations of Judah were laid under David; the kingdoms glory appeared under Solomon. From that moment until this, one word expresses Judahs coursedecline.
Africa was once an advanced nation, now a heathen one; Italy once ruled the world, now she holds an inconspicuous place; Greece once represented the climax of physical and mental accomplishment, now she boasts neither. The reasons for decline are varied, but in Judah they were one the God who had made her great was too often forgotten, too willingly offended. When the nations neglect the source of their strength, weakness naturally ensues. Judahs strength was in the Lord, and when her kings forgot Him, despised His Word, entered into unholy alliances that were followed by the people, her fame declined, and her land fainted.
The mixed social condition manifested her sinfulness. We have a phrase, Like people, like priest. We can paraphrase that, Like princes, like people. The study of these kings results in no compliment to human nature. Some of them were utterly evil; most of them were a mixture of the good and bad; two or three of them were sound. Among the utterly evil ones, Jehoram, Ahaziah, Athaliah, Manasseh, Amon and Jehoiakin held first place. The ones that represent a mixture of good and bad were Jeroboam, Jehoshaphat, Joash, Amaziah, Uzziah, Jehoiakim; while the truly good consisted of Jotham, Hezekiah and Josiah. In all probability the reign of each of these good kings was profoundly affected and made spiritually fruitful by the ministry of Isaiah, the greatest preacher among Old Testament Prophets. It is perhaps a fact of history that no rulers have ever proven faithful to God without the stimulating and salutary influence of the Gospel ministry.
The judgments and mercies of Second Chronicles alike vindicate Jehovah. In this record wickedness does not go unpunished; and yet it is a marvelous revelation of Divine mercy.
There is never the least sign of penitence on the part of the ruler and the people without an immediate and generous response from Jehovah.
When Jehoshaphat declined in his loyalty and effected a sinful coalition with Ahab, judgment fell; but instantly upon his repentance, mercy was shown. Judgment is always and everywhere Gods strange work, the work in which He takes no pleasure. As I live, saith the Lord God, I have no pleasure in the death of the wicked (Eze 33:11).
Mercy is His nature, His essential character, for to the Lord our God belong mercies and forgiveness. He that covereth his sins shall not prosper; but whoso confesseth and forsaketh them shall have mercy (Pro 28:13).
Fuente: The Bible of the Expositor and the Evangelist by Riley
CRITICAL NOTES.] This chapter parallel to 1Ki. 15:1-8. Abijah succeeds and wars against Jeroboam (2Ch. 13:1-4); declares the right of his cause (2Ch. 13:4-12); his victory and end (2Ch. 13:13-22).
2Ch. 13:1-3.The opening war of Abijah. Abijah, Abijam in Kings. 2Ch. 13:2. Michaiah, variation of Maachah (2Ch. 11:10; 1Ki. 15:2); daughter of Uriel and Tamar, daughter of Absalom. Hence called daughter, i.e., granddaughter of Absalom. 2Ch. 13:3. War. Probably Jeroboam sought to wrest whole country from Abijah. Array, i.e., took the field and began war. The numbers are doubtless large, considering the smallness of the two kingdoms. It must be borne in mind, however, that Oriental armies are mere mobs, vast numbers accompanying the camp in hope of plunder; so that the gross numbers described as going upon the Asiatic expedition are often far from denoting the exact number of the fighting men. But in accounting for the large number of soldiers enlisted in the respective armies of Abijah and Jeroboam, there is no need of resorting to this mode of explanation; for we know, by the census of David, the immense amount of the population that was capable of bearing arms (2Ch. 21:5; cf. ch. 2Ch. 14:8; 2Ch. 17:14) [Jamieson].
2Ch. 13:4-12.Abijahs address to Jeroboam. 2Ch. 13:4. Zemaraim, a mount not identified, amid the great range of Central Palestine; upon borders of the two kingdoms. 2Ch. 13:5. Gave. Divine right claimed, but conditions omitted (Psa. 132:12; Psa. 89:30-32). Salt, i.e., a covenant inviolable, irrevocable (Lev. 2:13; Num. 18:19). Salt emblem of perpetuity. 2Ch. 13:6. Rebelled. Jeroboam upbraided as a usurper, and his subjects as rebels. 2Ch. 13:7. Vain men, i.e., low fellows, persons of the baser sort (cf. Jdg. 9:4; 2Sa. 6:20). Belial, profitless and evil (Deu. 13:13). Young, i.e., new to his work, inexperienced. Tender-hearted, wanting in resolution and spirit. 2Ch. 13:8. Religious condition of two kingdoms now contrasted. Enemy proud of a great multitude, and with them golden calves, proofs of apostasy. 2Ch. 13:9. Cast out (ch. 2Ch. 11:14). Seven, a bullock and two rams the offering required at original consecration of sons of Aaron (Exo. 29:1; Lev. 8:2). It appears that Jeroboam, for reasons of his own, enlarged the sacrifice and required it at the consecration of every priest [Speak. Com.]. 2Ch. 13:10. Judah had pure and regular observance of ordinances of Moses. Not forsaken. God with them (only in a certain degree). They had daily sacrifice with all its accompaniments. 2Ch. 13:11. God himself their captain. Priests with their trumpets brought to war in remembrance of Gods command (Num. 10:9), and example of Moses (Num. 31:6). The war, therefore, sacred war.
2Ch. 13:13-20.Abijahs victory. Ambush. To surprise in front and rear; made while Abijah was haranguing. 2Ch. 13:14. Cried. A panic might have ensued if leaders had not looked to God and sounded trumpets, which was a pledge of victory and help to the men (Num. 10:9; Num. 31:6). Judah responded, and the rush was resistless. 2Ch. 13:17. Great slaughter. Nothing in original to indicate this was all in one day. The writer is probably compressing into a few words the circumstances of the whole war [Speak. Com.]. 2Ch. 13:18. Under. Humbled, defeated, not made tributary. 2Ch. 13:19. Bethel. Frontier town in which one of calves placed. Towns, villages or suburbs. 2Ch. 13:20. Defeat so great that Jeroboam did not recover in Abijahs time. He died in second year of Asa (1Ki. 15:25). Struck. Probably the message of the prophet Ahijah (1Ki. 14:10; 1Ki. 12:15).
2Ch. 13:21-22.Abijahs end. Mighty. Took courage, grew bold, after security; like his father and grandfather, gave himself to indulgence and multiplied wives. 2Ch. 13:22. Story, commentary, the midrash or memoir, which was extant in the time of the chronist, or the original form from which he drew his information [Murphy].
HOMILETICS
ATTEMPT TO REVERSE DIVINE ARRANGEMENTS.2Ch. 13:3-19
God permitted revolt of ten tribes and Rehoboam forbidden to regain them (ch. 2Ch. 10:15). Frequent skirmishes between kings of Judah and Israel (ch. 2Ch. 12:15). Jeroboam now takes advantage of Abijahs youth, and judging from the speech, claims the crown and invades the territory of Judah. No prophet forbade the war, Jeroboam had forfeited all claims to protection, his effort in vain, the Divine arrangements could not be upset.
I. An attempt most daring in its design. Now ye think to withstand the kingdom of the Lord (2Ch. 13:8). A kingdom not set up by men, but established and perpetuated by Divine decree in the house of David. The design indicates pride, presumption, and impiety. Might as well withstand, resist the rolling planet or the rising tide. If this counsel or this work be of men, it will come to nought (be overthrown); but if it be of God, ye cannot overthrow it, &c. (Act. 5:39).
II. An attempt depending upon numbers for its success. Ye be a great multitude (2Ch. 13:8). There is no king saved by the multitude of an host; a mighty man is not delivered by much strength. Behold the multitude melted away in the armies of Xerxes, Sennacherib, and Napoleon, before the presence and purpose of God. Associate yourselves, O ye people, and ye shall be broken in pieces.
III. The numbers employed in the attempt were men of worthless character. The best soldiers, men of courage and character, generally selected for daring enterprises (Cromwells Ironsides, Havelocks Saints). But the army of Jeroboam composed of worthless men.
1. The king himself stained with ungodly actions. Jeroboam an idolater and innovator in past. Now found rebelling against God and taking advantage of Abijahs youth, as he did of Rehoboams weakness (2Ch. 13:8).
2. The men employed were a mixed mob. (a) Vain men, loose in character and useless in war (Catalines comrades). Plenty such now, empty fellows, ready to join any cause, follow any leader who pays best. I have not sat with vain persons. (b) The children of Belial, wicked men, hating all control and setting up any that would carry out their wishes. Abimelech hired vain and light persons, which followed him (Jdg. 9:4).
IV. Hence the utter failure of the attempt. God smote Jeroboam and all Israel before Abijah and Judah (2Ch. 13:15). When omnipotence goes forth to war, what can be the issue of the battle? When God takes the glittering sword, and his hand lays heavy in judgment, can grasshoppers stand before him? There is no wisdom, nor understanding, nor counsel against the Lord. Julian the Apostate could not falsify prediction. The word was uttered and the secession a fact. The powers of earth and hell could not change that. For he spake and it was done; he commanded and it stood fast. Hence beware lest haply ye be found, in daily life and moral conduct, even to fight against God.
A GREAT SPEECH.2Ch. 13:4-13
Abijah had entered the enemies territorystood upon eminence. Jeroboams army at foot of the hill, and according to ancient custom Abijah harangued, poured out invective and abuse upon the enemy and extolled his own merits.
I. Its claims concerning Judah. God recognised in the gift of the kingdom; in the worship of the temple, with its legal priesthood and regular sacrifices; in the warfare of life. The Lord is our God and we have not forsaken him. He claims the right position and obeys the true commands. Conceptions of God affect doctrine and practice. Custom, law, and outward restraints may keep right in some things; but only feeling of dependence upon God, sense of responsibility to him and constant acknowledgment of him, will give security, strength, and dignity to inheritance.
II. Its accusations against Israel. Jeroboam a rebel and usurper, and must be put down. He was leading a revolutionary party, sons of Belial. He had not the beauty and established order of worship, the legal priesthood; but golden calves, illegal and heathen priests, desecrated altars, and a hopeless cause. Abijah no usurper nor idolater! Whatever the corruptions of his kingdom, it was better than Israel, &c.! Thus men may deny the power of religion and boast of its formview themselves not in their defects and infirmities, but in their good qualities and virtues. In lofty and contemptuous tones recite their merits and condemn their adversaries. Trust in themselves that they are righteous and despise others.
III. Its passionate appeal to the people. O children of Israel, fight ye not against the Lord God of your fathers (2Ch. 13:12). Religion is appealed to. God is concerned; the war sacred and religious. History appealed to. Abijah in historic line, they were cutting themselves off from its unity, currents, and privileges, and setting the God of their fathers at nought. Humanity appealed to; why engage in a fruitless war? For ye shall not prosper. What folly, base ingratitude to fight against God!
A GREAT BATTLE.2Ch. 13:13-20
Jeroboam planning while Abijah speaking. Address unheeded. A detachment sent quietly round foot of the hill. Abijah and his men found themselves surrounded. Leaders cried unto the Lord, Judah rallied, responded with a war-shout, which preserved from panic and led to victory.
I. Fought with unequal forces.
1. Human aid on one side. A proud king, immense multitudes, skill and generalship.
2. Gods presence on the other side. Presence in temple, on field of battle, and with symbols of victory (Num. 10:9; Num. 31:6). No wise king enters upon war without due preparation to stand his ground, despite formidable odds. What king going to make war against another king sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand? Common sense should teach us not to begin any costly work without materials to finish it; not to undertake what we have neither strength nor will to achieve, nor that in which we are not prepared, if need be, to sacrifice life itself.
II. Fought for an impossible end. For the cause was of God (ch. 2Ch. 10:15). If the decree of Darius and the superscription of Pilate could not be altered, neither could the established fact, the fixed arrangements of God. All opposition abortive, can never set aside the plans and processes of Divine government, and will re-act upon the rebel himself. The Great Maker and Ruler of the universe does not act by necessity nor by caprice, but by intelligent plan. Man may change his purpose, because defective or impracticable. God is absolutely perfect. He is in one mind, and who can turn him?
III. Hence utter failure in the attempt. The children of Judah prevailed (2Ch. 13:18). Terrible slaughter, towns and cities captured. The children of Israel were brought under at that time, utterly defeated in their purpose. Ambushment, stratagems cannot thwart God. Eight hundred thousand chosen men no more avail than one thousand. Folly to resist God and harden ourselves in sin, by disobeying his commands, by rebelling against his providential dealings, and by refusing the offers of mercy. He is wise in heart, and mighty in strength; who hath hardened himself against him and prospered? Ye shall not prosper (2Ch. 13:12).
RELIGIOUS OBSERVANCE AND PRACTICAL APOSTASY
Abijah here at his best; eloquent in speech, religious in appearance, and victorious in conflict. Read account in Kings to form a true estimate. He walked in the sins of Rehoboam, and his heart was not perfect before God. He boasted of religious observances, yet guilty of idolatry and its attendant immoralities (1Ki. 14:23-24). Learn
I. The folly of judging men by outward forms or special occasions. Forms may be assumed, put on like clothes for the occasion. Circumstances may call forth the best of the man. Religious for the occasion.
II. Men may hide their sins under the garb of religious practices. Domestic evils and personal inconsistency hidden by outward worship, liberal giving, &c. The dark side covered with the bright side, truth defended and its claims resisted.
III. Men may reproach others for sins of which they are guilty themselves. Abijah blamed Jeroboam for casting off God, when he was not right with God himself. His own character not better than that of his enemy. The Jews condemned the Gentiles for doing the same things which they virtually did themselves. Greville, in his memoirs, exhibits the very faults, critics say, which he freely condemns in kings, queens, and nobles. Thou art inexcusable, O man, whosoever thou art, that judgest: for wherein (the matter in which) thou judgest another, thou condemnest thyself; for thou that judgest doest (substantially) the same things (Rom. 2:1).
Be not too rigidly censorious:
A string may jar in the best masters hand,
And the most skilful archer miss his aim [Roscommon].
ABIJAHS RELIGION
1. Defective in its source. Springing from a divided heart. His heart was not perfect and he walked in the sins of his father.
2. Occasional in its appearance. Called into vigour by special exigency, fitful in operation, a religion for special seasons. Much loud and spurious religion now; demonstrative on extraordinary occasions, at ordinary times lukewarm and languid. In times of war many awake, put on armour; in time of quietness at home and early life they are found in enemys camp.
3. Prominent in its display. Great in reform, eloquent in speech, prominent in actions. Circumstances brought him to the front. But only a religion of place and occasional service.
4. Uncertain in its duration. David before the giant, Judas Maccabus before the host of Epiphanes could not have been more prominent and more ready, but piety no vital, lasting hold upon him. A heart weakened and dissipated by double allegiance, became alienated; service a vicious compromise; religion a mere episode, an interlude in a life of flagrant idolatry!
HOMILETIC HINTS AND SUGGESTIONS
2Ch. 13:5. Covenant of salt.
1. A bond of intimate friendship. To eat salt together an act of sure friendship and mutual attachment, friendship inviolable, incorruptible.
2. A pledge of perpetuity. Salt consolidates and preserves. The lamp or torch of David was always to burn (1Ki. 2:36; 2Ki. 8:19). Often on verge of extinction through sins within and darkness without, but house of David never perished. It is the struggle between these contending elements to which, after the shock of the disruption, the kingdom and church of Judah was exposed, that gives the main interest to the period of the seven first successors of Solomon. Both kingdom and church were menaced with destruction at its commencement. At its close both were established on a basis sufficiently solid to withstand the dangers of the later period for two more centuries [Stanley].
2Ch. 13:6-12. Abijahs remonstrance with Jeroboam. I. We shall consider the words of our text
1. In reference to the contest then pending between Judah and Israel;
2. Abijahs address was certainly striking and judicious;
3. The event justified his expectations. II. In reference to the contest now existing between God and sinners.
1. There is a contest now pending;
2. Suffer the word of exhortation;
3. From the former view of this subject we may learn how to obtain the blessing of God upon our aims;
4. From the latter view of this subject we may learn how to escape the destruction to which we are exposed [C. Simeon, M.A.].
2Ch. 13:13-17. Mans extremity and Gods power to help. Judah in very great danger inveigled by ambushment. I. Gods people often brought into extremities.
1. By their own foolish enterprises.
2. By the temptations of their enemies.
3. By the providence of God leading them to test and train them. Their defence (Heb. shadow. God a shadow from heat and tempest) departed from them (Num. 14:9). II. Gods people delivered by him in extremities. Jeroboam had two to one against Abijah, but lost the day. Sense sees no deliverance, reason declares it unlikely, but faith assures it will come. The Lord is with us.
1. By prayer. They cried unto the Lord.
2. By supernatural power. God delivered them into their hand. Israel at Red Sea against the Ethiopians (2Ch. 14:11). In the day of great distress and great danger to Gods people in Germany, Luther cried in his closet, and came out, declaring to friends Vicimus, vicimus, we have overcome, we have overcome. From that day Charles the Fifth issued a proclamation that none should be further molested for religion. Thou art my deliverer: God is the Lord of Hosts, with him alone is strength and power to deliver Israel.
2Ch. 13:20-22. Death a common lot.
1. It is inevitable. Knocks with impartial step at the door of the cottage and the palace of the prince, says Horace. It is appointed unto all men. Cannot be bribed by prosperity (Abijah waxed mighty), nor postponed by adversity (neither did Jeroboam recover strength).
2. It is peculiar in method. Abijahs a natural death, slept with his fathers. Jeroboam struck. He never survived defeat; stung by accusing conscience, or inflicted by lingering, incurable disease (like Jehoram, 2Ch. 21:19) which at last killed him. Death terminates all earthly glory.
Death hath ten thousand several doors
For men to take their exits
[John Webster].
ILLUSTRATIONS TO CHAPTER 13
2Ch. 13:5. Salt. The Orientals were accustomed to ratify their federal engagements by salt. This substance has, among the ancients, the emblem of friendship and fidelity, and therefore used in all their sacrifices and covenants. It is a sacred pledge of hospitality which they never venture to violate. Numerous instances occur of travellers in Arabia, after being plundered and stripped by the wandering tribes of the desert, claiming the protection of some civilised Arab who, after receiving him into his tent and giving him salt, instantly relieves his distress, and never forsakes him till he has placed him in safety. An agreement thus ratified is called in Scripture a covenant of salt [Paxton].
2Ch. 13:6-12. Religion. When some people talk of religion they mean they have heard so many sermons and performed so many devotions, and thus mistake the means for the end. But true religion is an habitual recollection of God, and intention to serve Him, and thus turns everything into gold [John Newton]. For in religion as in friendship, they who profess most are ever the least sincere [Sheridan]. The dispute about religion and the practice of it seldom go together [Young].
2Ch. 13:13-17. God delivered. The craft of the Churchs enemies is never but accompanied with cruelty, and their cruelty is seldom without craft. But in things wherein they deal proudly, God is above them, and by his presence with his people he brings all their plots, counsels, and enterprises to nought. The enemies of the Jews in Nehemiahs time made great brags at first what they would do, but when they saw their plots discovered, and their purposes defeated, they are presently crestfallen, and have no mind nor courage to advance at all. To plotters may be applied what is said of Charles VIII., King of France, in his expedition against Naples: That he came into the field like thunder and lightning, but went out like a snuff; more than a man at first, and less than a woman at last. In all ages of the world, Gods signal presence with his people hath delivered them and frustrated the designs and counsels of the wicked [Thomas Brooks].
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
3. THE REIGN OF ABIJAH. (Chapter 13)
TEXT
2Ch. 13:1. In the eighteenth year of king Jeroboam began Abijah to reign over Judah. 2. Three years reigned he in Jerusalem: and his mothers name was Micaiah the daughter of Uriel of Gibeah. And there was war between Abijah and Jeroboam. 3. And Abijah joined battle with an army of valiant men of war, even four hundred thousand chosen men: and Jeroboam set the battle in array against him with eight hundred thousand chosen men, who were mighty men of valor. 4. And Abijah stood up upon Mount Zemaraim, which is in the hill-country of Ephraim, and said, Hear me, O Jeroboam and all Israel: 5. Ought ye not to know that Jehovah, the God of Israel, gave the kingdom over Israel to David for ever, even to him and to his sons by a covenant of salt? 6. Yet Jeroboam the son of Nebat, the servant of Solomon the son of David, rose up, and rebelled against his lord. 7. And there were gathered unto him worthless men, base fellows, that strengthened themselves against Rehoboam the son of Solomon, when Rehoboam was young and tenderhearted, and could not withstand them. 8. And now ye think to withstand the kingdom of Jehovah in the hand of the sons of David; and ye are a great multitude, and there are with you the golden calves which Jeroboam made you for gods. 9. Have ye not driven out the priests of Jehovah, the sons of Aaron, and the Levites, and made you priests after the manner of the peoples of other lands? so that whosoever cometh to consecrate himself with a young bullock and seven rams, the same may be a priest of them that are no gods. 10. But as for us, Jehovah is our God, and we have not forsaken him; and we have priests ministering unto Jehovah, the sons of Aaron, and the Levites in their work: 11. and they burn unto Jehovah every morning and every evening burnt-offerings and sweet incense: the showbread also set they in order upon the pure table; and the candlestick of gold with the lamps thereof, to burn every evening: for we keep the charge of Jehovah our God; but ye have forsaken him. 12. And, behold, God is with us at our head, and his priests with the trumpets of alarm to sound an alarm against you. O children of Israel, fight ye not against Jehovah, the God of your fathers; for ye shall not prosper.
13. But Jeroboam caused an ambushment to come about behind them: so they were before Judah, and the ambushment was behind them. 14. And when Judah looked back, behold, the battle was before and behind them; and they cried unto Jehovah, and the priests sounded with the trumpets. 15. Then the men of Judah gave a shout: and as the men of Judah shouted, it came to pass, that God smote Jeroboam and all Israel before Abijah and Judah. 16. And the children of Israel fled before Judah; and God delivered them into their hand. 17. And Abijah and his people slew them with a great slaughter: so there fell down slain of Israel five hundred thousand chosen men. 18. Thus the children of Israel were brought under at that time, and the children of Judah prevailed, because they relied upon Jehovah, the God of their fathers. 19. And Abijah pursued after Jeroboam, and took cities from him, Beth-el with the towns thereof, and Jashanah with the towns thereof, and Ephron with the towns thereof. 20. Neither did Jeroboam recover strength again the days of Abijah: and Jehovah smote him, and he died. 21. But Abijah waxed mighty, and took unto himself fourteen wives, and begat twenty and two sons, and sixteen daughters. 22. And the rest of the acts of Abijah, and his ways, and his sayings, are written in the commentary of the prophet Iddo.
PARAPHRASE
2Ch. 13:1. Abijah became the new king of Judah, in Jerusalem, in the eighteenth year of the reign of King Jeroboam of Israel. He lasted three years. His mothers name was Micaiah (daughter of Uriel of Gibeah). Early in his reign war broke out between Judah and Israel. 3. Judah, led by King Abijah, fielded 400,000 seasoned warriors against twice as many Israeli troops-strong, courageous men led by King Jeroboam. 4. When the army of Judah arrived at Mount Zemaraim, in the hill country of Ephraim, King Abijah shouted to King Jeroboam and the Israeli army: 5. Listen! Dont you realize that the Lord God of Israel swore that Davids descendants would always be the kings of Israel; 6. Your King Jeroboam is a mere servant of Davids son, and was a traitor to his master. 7. Then a whole gang of worthless rebels joined him, defying Solomons son Rehoboam, for he was young and frightened and couldnt stand up to them. 8. Do you really think you can defeat the kingdom of the Lord that is led by a descendant of David? Your army is twice as large as mine, but you are cursed with those gold calves you have with you, that Jeroboam made for youhe calls them your gods! 9. And you have driven away the priests of the Lord and the Levites, and have appointed heathen priests instead. Just like the people of other lands, you accept as priests anybody who comes along with a young bullock and seven rams for consecration. Anyone at all can be a priest of these no-gods of yours! 10. But as for us, the Lord is our God and we have not forsaken him. Only the descendants of Aaron are our priests, and the Levites alone may help them in their work. 11. They burn sacrifices to the Lord every morning and eveningburnt offerings and sweet incense; and they place the Bread of the Presence upon the holy table. The golden lampstand is lighted every night, for we are careful to follow the instructions of the Lord our God; but you have forsaken him. 12. So you see, God is with us; he is our Leader. His priests, trumpeting as they go, will lead us into battle against you. O people of Israel, do not fight against the Lord God of your fathers, for you will not succeed!
13, 14. Meanwhile, Jeroboam had secretly sent part of his army around behind the men of Judah to ambush them; so Judah was surrounded, with the enemy before and behind them. Then they cried out to the Lord for mercy, and the priests blew the trumpets. 15, 1.6. The men of Judah began to shout. And as they shouted, God used King Abijah and the men of Judah to turn the tide of battle against King Jeroboam and the army of Israel, 17. and they slaughtered 500,000 elite troops of Israel that day. 18, 19. So Judah, depending upon the Lord God of their fathers, defeated Israel, and chased King Jeroboams troops, and captured some of his citiesBethel, Jeshanah, Ephron, and their suburbs. 20. King Jeroboam of Israel never regained his power during Abijahs lifetime, and eventually the Lord struck him and he died. 21. Meanwhile, King Abijah of Judah became very strong. He married fourteen wives and had twenty-two sons and sixteen daughters. 22. His complete biography and speeches are recorded in the prophet Iddos History of Judah.
COMMENTARY
1Ki. 15:1-8 records the brief reign of Abijah emphasizing his military conflict with Jeroboam, king of Israel. Twenty two verses in II Chronicles, chapter thirteen, give attention to Abijahs life and times. Jeroboams reign continued through twenty two years. Three kings were to reign in Judah in Jeroboams time. There were Rehoboam, Abijah, and Asa. Late in Jeroboams reign (the 18th year) Abijah began his reign in the sister kingdom. 2Ch. 11:22 names Maacah as Abijahs mother. Here his mother is named Micaiah. Uriel of Gibeah may be identified as the husband of Tamar, Absaloms daughter. Absalom was grandfather of Abijahs mother.
The reasons for military conflict between Judah and Israel are not carefully traced in this record. Jeroboam was determined to guard his position as king and to prevent any effort to unify the two kingdoms. He may have attempted to enlarge his territory and move into areas occupied by the southern kingdom. Abijah was concerned to maintain his position in Judah and he had the assurance that from a religious viewpoint his military involvement was justified. Jeroboam drew up an army of eight hundred thousand men. Abijah countered the move by drawing up an army of four hundred thousand men. In the reign between Bethel and the Jordan river in the mountains of Ephraim at a place called Mount Zemaraim Abijah made a dramatic plea to Jeroboam and the representatives of the northern kingdom. Apparently he asked to be heard not because Judah was outnumbered, but because there were deep national and religious ties which civil strife would violate.
Jehovahs promise to David (2 Samuel 7) was a basic consideration. A covenant of salt was one that could not be broken. Certainly, Jehovah would never break such a pact. Abijah reminded Jeroboam that he was a servant to Solomon, yet he had dared to try to take Solomons throne. The king of Judah charged the king of Israel with folly in that he had gathered around him men who were empty headed and wicked. Abijah excused his father, Rehoboam, as being young and inexperienced in matters of government. Rehoboam was forty one years of age when he became king and he did not demonstrate gentleness in his dealings with the people at Shechem. Abijah was deeply concerned that Jeroboam would not recognize the sanctity of the Davidic line. You withstand the kingdom of Jehovah in the hand of the sons of David. (2Ch. 13:8)
As if he were a prophet, Abijah, called attention to Israels golden calves and to the general disregard for the priests and Levites. Like Elijah on Mount Carmel, Abijah affirmed Judahs confidence in Jehovah. He reminded Jeroboam and the Israelites that the priests and Levites were serving in Judah by divine appointment and with government approval. All of the regular services were being observed in the Temple. The burning of the incense, the morning and evening sacrifices, the showbread (twelve loavesall Israel) regularly placed on the table designed for this purpose, the golden candlesticks lighted every evening constituted Abijahs proof that Judah had not forsaken Jehovah. In righteous wrath Judahs king leveled this charge at the northern kingdombut ye have forsaken Him (Jehovah) (2Ch. 13:11). If there was to be civil war, Abijah said it would be a holy war. The trumpets of alarm may well have been the silver trumpets appointed to the priests at Sinai (Num. 10:1). If Jeroboam dared to go to war under these conditions, he was warned that he would be fighting against Jehovah.
In spite of his eloquent appeal and of the basic spiritual considerations, Jeroboam lost no time in joining the battle. Probably while Abijah was speaking, Jeroboam planned the strategy of the attack. While Judahs attention was diverted, a large division of Israels soldiers moved behind Abijahs army to set an ambush. Caught between the ranks of the enemy, all that Judah could do was to call upon Jehovah for help and then proceed to attack. The sounding of the trumpets and the soldiers shouts remind us of the overthrow of Jericho (Joshua 6). Miraculously Jehovah gave Abijah and Judah a great military victory. Israel lost five hundred thousand warriors (2Ch. 13:17). Admittedly, this was a very large number, but this is the record. On one occasion Shennacherib, king of Assyria, lost one hundred eighty five thousand warriors in one night (2Ki. 19:35). There is no estimate as to how many Egyptian soldiers perished in the trap of the Red Sea when Jehovah brought Israel out of Egypt. This was a serious defeat for Jeroboam. Not long after this event his reign ended in shame with Abijahs prediction of the extinction of Jeroboams house. Certain villages in Ephraim were annexed to the southern kingdom. Abijahs accomplishments were attributed to his reliance on Jehovah. Jeroboams death resulted from his having been smitten by Jehovah. Even though Abijah had made his impassioned speech on Mount Zemaraim, he was not careful to follow Jehovah in every matter. Fourteen wives, twenty two sons, and sixteen daughters composed his household. The prophet, Iddo, wrote an account of Abijahs life and times.
Fuente: College Press Bible Study Textbook Series
(1) Now.Not in the Hebrew. The verse is nearly identical with the parallel in Kings.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2Ch 13:7 “And there are gathered unto him vain men, the children of Belial” – Comments – After winning the United States presidential election of November, 2000, the president-elect George Bush began to chose his cabinet. It became immediately apparent that he was choosing strong and able men and women to surround him in his presidency. This stood in stark contrast to the preceding 8- year presidency of Bill Clinton. One of the characteristics of the Clinton administration was the fact that he surrounded himself with liberals, with those who despised God’s Word, with homosexuals and lesbians, with special interest group. The Clinton administration was one of the most corrupt presidential administrations in history. He surrounded himself with weak people, people who could not threaten his decisions and judgment. President Clinton distanced himself from his Vice-President, from the Senate and House of Representatives. For these were all people who could think and reason between right and wrong.
We see Jeroboam’s administration weak and corrupt. This stood in contrast to the strong and able anointed men that David surrounded himself with during his entire reign as king over Israel. King David wanted the best decisions made. Jeroboam wanted to be the only decision-maker and do what was best for himself only, and not for the people.
We see this same weakness in Jephthah, who also gathered to himself weak men (Jdg 11:3).
Jdg 11:3, “Then Jephthah fled from his brethren, and dwelt in the land of Tob: and there were gathered vain men to Jephthah, and went out with him.”
Fuente: Everett’s Study Notes on the Holy Scriptures
Abijah’s Warning to Israel
v. 1. Now, in the eighteenth year of King Jeroboam, v. 2. He reigned three years in Jerusalem. His mother’s name also was Michaiah v. 3. And Abijah, v. 4. And Abijah stood up upon Mount Zemaraim, which is in Mount Ephraim, v. 5. Ought ye not to know that the Lord God of Israel gave the kingdom over Israel to David forever, v. 6. Yet Jeroboam, the son of Nebat, the servant of Solomon, the son of David, is risen up and hath rebelled against his lord, v. 7. And there are gathered unto him vain men, v. 8. And now ye think to withstand, v. 9. Have ye not, v. 10. But as for us, v. 11. and they burn unto the Lord every morning and every evening burnt sacrifices and sweet incense; the showbread also set they in order upon the pure table, v. 12. And, behold, God Himself is with us for our Captain,
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
The career of Abijah begins and ends with this chapter, the twenty-one verses of which are paralleled by only eight in 1Ki 15:1-8. The difference is caused by the fact that the writer of Kings only mentions that there was war between Abijah and Jeroboam, while the writer of Chronicles, besides giving particulars of the war, rehearses the splendid, dramatic, rhetorical address and appeal of Abijah on Mount Zemaraim to the people of the ten tribes.
2Ch 13:1
In the eighteenth year. Reading this literally, it will appear that Rehoboam had completed a full seventeen years.
2Ch 13:2
Michaiah the daughter of Uriel of Gibeah. As before noted (2Ch 11:20), and as in the parallel (1Ki 15:2), this name is one with “Maachah, daughter of Absalom” (parallel, Abishalom). The different alphabetic characters may be attributed to error, and that error the error of transcription merely. As in our note (2Ch 11:20), the word “daughter,” as in many similar cases, stands for granddaughter. Thus the father of Maachah was Uriel of Gibeah, and her mother Tamar, daughter of Absalom. Josephus (‘Ant.,’ 8.10. 1) proffers us this connecting link of explanation. On the other hand, Rabbi Joseph’s Targum on Chronicles says that Uriel means Absalom, but was a name used to avoid the use of Absalom. We have no clue as to which out of many Gibeahs is here intended. The Hebrew word () signifies a hill with round top, and hence would easily give name to many places. The following are the chief places of the name (as classified by Dr. Smith’s ‘Bible Dictionary,’ 1.689-691):
1. Gibeah in the mountain district of Judah (Jos 15:57; 1Ch 2:49).
2. Gibeath among the towns of Benjamin (Jos 18:28).
3. The Gibeah (1Sa 7:1; 2Sa 6:3, 2Sa 6:4).
4. Gibeah of Benjamin (Jdg 19:1-30; Jdg 20:1-48.), between Bethlehem and Jerusalem. This should strictly be quoted either as “Gibeah belonging to Benjamin,” or “Geba () of Benjamin” (see also 1Sa 13:1-23; 1Sa 14:1-52.; 2Sa 23:29; 1Ch 11:31; Hos 5:8; Hos 9:9; Hos 10:9).
5. Gibeah of Saul (1Sa 10:26; 1Sa 15:34; 2Sa 21:6). Josephus (‘Bell, Jud.,’ 5.2. 1) states what helps to the identifying of the place as the modern Tuleil-el-ful, about thirty stadia from Jerusalem (see also Isa 10:28-32). The Gibeah of 1Sa 22:6; 1Sa 23:19; 1Sa 26:1, is this Gibeah of Saul.
6. Gibeah in the field (Jdg 20:31). Lastly, our Authorized Version gives us seven other Gibeahs, only translating this word, e g. “The hill of the foreskins” (Jos 5:3); “The hill of Phinehas” (Jos 24:33); “The hill of Moreh” (Jdg 7:1); “The hill of God” (1Sa 10:5); “The hill of Haehilah” (1Sa 23:19; 1Sa 26:1); “The hill of Ammah” (2Sa 2:24); “The hill Gareb” (Jer 31:39).
2Ch 13:3
It is not within the province of an expositor to assert dogmatically that numbers like these in this verse should be deprived of one cipher, and that the slaughter of 2Ch 13:17 must be, consequently, similarly discounted. It would be, however, a great relief to faith to be able to give proof that this treatment would be true to fact. At present the numbers can be shown to be consistent with other numbers, such as those of the entire man-population (1Ch 21:5; 2Ch 11:13-17); and this seems the best that can be said in support of them. It does not, however, suffice to bring comfortable conviction. It is remarkable, among the difficulties that the question entails, that we do not get any satisfactory explanation as to how such vast numbers of slain bodies were disposed of in a compass of ground comparatively so small.
2Ch 13:4
Mount Zemaraim. This mount is not mentioned elsewhere. Presumably it was a mountain or hill above the place called Zemaraim, mentioned in Jos 18:22 as in Benjamin’s allotment, and mentioned between the places called Beth ha-Arabah (i.e. the Jordan valley) and Bethel. Accordingly, it may be that itself lay between these two, or near enough to them one or both. This will quite suit our connection as placing the hill near the borders of Benjamin and Ephraim. It is said to be in Mount Ephraim; i.e. in the range of Mount Ephraim, which was one of considerable length, running through the midst of what was afterwards called Samaria, from the Plain of Esdraelon to Judah. Zemaraim may be so named from the Zemarite tribe, who were Hamites, and related to the Hittites and Amorites (Gen 10:18; 1Ch 1:16), descendants of Canaan; there are some faint traces of their having wandered from their northern settlements into mid and south Palestine. The Septuagint render Zemaraim by the same Greek as Samaria, .
2Ch 13:5-12
The idea of Abijah in this religious harangue, addressed or supposed to be addressed to the kingdom of the ten tribes, was good, and the execution was spirited. While, however, he preaches well to others, there are not wanting signs that he can blind himself as to some failure of practice on his own part. The points of the argument running through his harangue are correct, skilfully chosen, and well and religiously thrust home on the heart of his supposed audience. The practical trust of himself and his army are testified to in 2Ch 13:14, 2Ch 13:15, and abundantly rewarded. This sequel-practical trust is the best credential of the sincerity of his foregoing appeal and harangue.
2Ch 13:5
Gave the kingdom to David for ever. With the thrice-repeated “for ever” of what we call 2Sa 7:13-16, and the very emphatic language of the fifteenth verse in that passage, in the memory of Abijah, no one can say he was not justified by the letter and to the letter in what he now says. At the same time, how is it that Abijah does not in all fairness quote the matter of 2Ch 6:16 last clause, and of its parallel, 1Ki 8:25 last clause, and of Psa 89:28-37; Psa 132:12? Covenant of salt. The use of salt was ordered first for the meal offerings, which, consisting mainly of flour, did not need it as an antiseptic; afterwards it was ordered for “all” offerings, including the “burnt offering:” as surely as leaven was proscribed, salt was prescribed (Le Psa 2:11). “The covenant of salt” meant the imperish-ableness and irrevocableness of the engagement made between the two parties to the covenant The widespread and deeply significant use of it among other and heathen nations is remarkable indeed, and is attested by Pliny (‘Hist. Natal 31.41) in forcible words: “Nulla (sacra) conficiuntur sine mola salsa” (Her; 2 Sat. 3.200; Virgil, ‘AEn.,’ 2.133; Hom; ‘ Iliad,’ 1.449). Some think it a sufficient explanation of the text, “covenant of salt,” that, especially in the East, solemn engagements and vows were often recognized and strengthened by hospitalities, as shown to guests, and of these salt was an indispensable element. It is true that some of the ancient indications and descriptions of friendship and close friendships turned on phrases (similar ones, indeed, still existing) into which the word “salt” entered, but that these phrases arose from the fact that salt was so general a constituent of human food seems insufficient explanation, where we can find one of a more direct and more directly religious, or, as the case might be (e.g. with heathen sacrifices), superstitious birth. Religion and superstition between them have been the most world-wide, incalculable, and untraceable originators and disseminators of half the possible phrases of human language!
2Ch 13:6
The servant of Solomon. 1Ki 11:28 is evidently the apter reference for this verse, rather than 26, as generally given.
2Ch 13:7
Are gathered have strengthened themselves. The aorist tense is needed for the rendering in both these cases; e.g. “And vain men gathered to him, and strengthened themselves against him.” Vain men; Hebrew, . This word, and one very slightly different in form, and their adverb, occur in all forty-one times; rendered in the Authorized Version “empty” nineteen times, “vain” eighteen times, and “without cause,” “to no purpose,” and “void” the remaining four times. It is the word that is used of the “empty” pit of Joseph (Gen 37:24); of the “empty ears” of corn (Gen 41:27); of “empty” pitchers and other vessels (Jdg 7:16; 2Ki 4:3; Jer 14:3; Jer 51:34; Eze 24:11). And in all the other cases expresses metaphorically the emptiness of head, of heart, or of reason, with the same simple force of language appropriate, it appears, then as now. Children of Belial; Hebrew, . This word is found twenty-seven times, and, including seven marginal options, is rendered in the Authorized Version “Belial” twenty-three times; the four exceptions being “wicked” three times, and “naughty” once. The derivation of it marks the one expressive meaning of “without profit.” Young and tender-hearted. Hard as it is to put these objections to the credit of a man forty-one years of age (see our note, 2Ch 10:8; 2Ch 12:13) at all, yet, if so, they can only be explained as some do explain them, of a blamable ignorance, inexperience, and instability.
2Ch 13:8, 2Ch 13:9
The five succeeding thrusts of these two verses, prefaced by the somewhat self-conscious but, nevertheless, validly pleaded orthodoxy of his own position, are well delivered by Abijah. Jeroboam is scathed
(1) for his confidence in a great multitude;
(2) for his golden calves for gods;
(3) for what amounted necessarily to the excommunication and repudiation of the priests of the Lord, time- and nation-honoured;
(4) for the mere manufacture of a new-fangled priesthood, and that after the modal of nations foreign and heathen;
(5) for the fact that, when these were made, they that made them, and the gods for whom they were made, were all three “like to” one anotherno true people, no true priests, and no gods at all! A young bullock and seven rams The consecration sacrifice for the whole line of priests was “one young bullock and two rams without blemish” (Exo 29:1, Exo 29:15, Exo 29:19; Le Exo 8:2). Of course, Jeroboam felt his own position in the matter so weak, that each false, illegitimate candidate for the priestly service must bring his sacrifice, and that a larger one by five rams than the divinely ordered one of Moses.
2Ch 13:10, 2Ch 13:11
The professions summarized in these two verses were confessedly formally true of the king and priests and nation, although Abijah and kingdom certainly did not carry a clean conscience in them. They were, moreover, beyond a doubt really true of multitudes of individuals in the kingdom of Judah and Benjamin. And these were “the salt of the” kingdom (Mat 5:13). They burnt sweet incense (so our 2Ch 2:4; Exo 30:7; Rev 8:3, Rev 8:4). The pure table the candlestick. Although ten of each of these were made, only one was used, or only one at the time (see our note on 2Ch 4:8, compared with 2Ch 29:18; 1Ki 7:48). We have not forsaken him ye have forsaken him. If all the difference that these words have it in them to express could have been put to the credit of Abijsh, what tremendous strength would have now belonged to his position and to his heart!
2Ch 13:12
The concluding utterances of Abijah certainly did not fall below what had preceded or the occasion in itself; and the echoes of them, while they died on the ear, must have lived, indeed, and stirred life in the hearts of many (Jos 5:14; Num 10:9; Num 31:6; our Num 31:14, and Num 5:12, Num 5:13).
2Ch 13:13-16
These verses purport to tell how Jeroboam, with all his vastly preponderating numbers (2Ch 13:3), left nothing undone to secure the victory, and resorted even to the ambushment described; how, on the other hand, Abijah and his people honoured God by their cry and confident shout, and were delivered because they trusted in him (1Sa 17:45-47), and as follows, 2Ch 13:18, “relied upon the Lord God of their fathers.”
2Ch 13:17
Slain; Hebrew, . Even if we accept for a moment the immense numbers written here and elsewhere as authentic, a considerable deduction may be made from our difficulty by virtue of the fact that this word need not mean to describe the actually slain. It occurs about ninety-one times. Of these, in our Authorized Version, it is found rendered, including marginal options, as many as fifteen times “wounded,” or by even a less severe meaning. However, whether “slain” or “wounded and slain,” the alleged, numbers of our present text are, in our opinion, incredibly enormous.
2Ch 13:19
Bethel. Abijah was, perhaps, the rather permitted to take this city as the head-quarters of Jeroboam’s irreligious worship. Jeshanah. A place not known elsewhere in Scripture by this name, which by derivation means “old.” Grove quotes Josephus (‘Ant.,’ 14.15. 12) as speaking of a place so named, the scene of a battle between Herod and Antigonus’s general, Pappus, but Josephus does not assign its site. Ephrain; or, according to Chethiv, Epron. Grove says that conjecture has identified it with the Ephraim of 2Sa 13:23, with the Ophrah of Jos 18:23, and with the Ephraim of Joh 11:54; possibly the modern El-Taiyibeh (Dr. Robinson, 1.44), about five miles from Bethel.
2Ch 13:20
The Lord struck him; and he died. The writer of Chronicles here, for brevity’s sake, and not to recur to his name again, records the death of Jeroboam, which, however, did not happen till after Abijah’s death, in the second year of Asa’s reign (1Ki 14:20; 1Ki 15:25). That the Lord struck him, may glance at the fearful announcement conveyed to him through his wife by Ahijah (1Ki 14:6-16).
2Ch 13:21
Waxed mighty. For this our Authorized Version reads, “waxed fat and wanton” (Hebrew, ), and grew too like his father Rehoboam and his grandfather Solomon, forgetting the “Law” (Deu 17:17).
2Ch 13:22
The story of the Prophet Iddo, If this be the same work as that mentioned in 2Ch 12:15 (see our note there), it is, at any rate, not called by the same title, but by the name well known for memoirs, of Midrash.
HOMILETICS
2Ch 13:1-22
A royal and manly manifesto in the rights of godly truth.
The narrative of Abijah’s short reign of three years is distinguished by one clear account, at any rate, of the wars that had arisen and were prevailing between the two parts of the recently rended and bleeding kingdom, of which a very brief statement only had been made, at the close of the history of Rehoboam’s reign, whether here or in the parallel. It is also, and most chiefly, distinguished by the graphic description of the very forcible manifesto, so dramatically delivered as well, in the name and right of religion, and of the truth handed down to him by his fathers, by Abijah King of Judah, before, as it were, all the dissenting and separate congregation of Israel and their king. This subject awaits below some further analysis. And once more, so far as our Book of Chronicles goes, the narrative of this short reign and public career of Abijah is remarkable, in that we should have supposed certainly, when we shut our book, that they were, as nearly as might be, immaculate every way to the honour of God, and by his grace to the credit of the man and the king, with his heroic challenge to all Israel’s conscience, towering in the midst of all the rest. The parallel, meanwhile, in Kings undeceives us unwelcomely in this impression, and mournfully disabuses our mind, where with startling precision it is recorded that “Abijah walked in all the sins of his father, which he had done before him: and his heart was not perfect with the Lord his God, as the heart of David his father,” Whether the unrelated sins of his private life, or the chances of war, or the director judgment of God, brought his career to so early a close, we are not told. Meanwhile the contents of this chapter are most interesting. They read like an episode almost unique among even the many and varied, the concise and telling monographs that abound in the pages before us. War is waged, armies are ready, and are already face to face; battle itself is ready to begin, or has already begun, whenno spectral figureKing Abijah himself stands on Mount Zemaraim; the King of Israel, and the army of Israel, and, as it were, all the rended-off nation of Israel, fortunately and conveniently congregated before him. If ever man “preached,” Abijah preached, and for the day and the occasion lifted up his voice worthily, and was “not afraid.” Truth and facts are unmistakably on his side. We seem, for a moment, to be under the spell of an Old Testament Demosthenes, and to be listening to the snatch of an earlier philippic. If we seek some analysis of this mingled argument, denunciation, appeal, we notice
I. THE SAFE GROUND OF THE CASE MADE AGAINST ISRAEL AND JEROBOAM. “The Lord God of Israel gave the kingdom over Israel to David for everto him and to his sons by a covenant of salt.” Perhaps, indeed, Abijah remembered well the solemn proviso of that covenant, emphatically made, and put into psalm as well, “If thy children will keep my covenant and my testimony that I shall teach them, their children shall also sit upon thy throne for evermore” (Psa 132:12). Though he neglected to quote it into his argument, and let us say probably by design, yet it was substantially true that the perpetual kingdom was made over so, by divinest engage-merit, to Judah, as against all other comers whomsoever, and up to the coming of the Lord Jesus himself, of whose kingdom there should be indeed no end. For Abijah might, if challenged, have gone on also to quote (Psa 89:33-37), “Nevertheless my loving-kindness will I not utterly take from him, nor suffer my faithfulness to fail. My covenant will I not break, nor alter the thing that is gone out of my lips. Once have I sworn by my holiness that I will not lie unto David. His seed shall endure for ever, and his throne as the sun before me. It shall be established for ever as the moon, and as a faithful witness in heaven.” So Abijah begins successfully, putting Israel and Jeroboam essentially in the wrong.
II. THE MORAL ELEMENT FLUNG SO EFFECTIVELY AND OPPORTUNELY BY ABIJAH. INTO THE ARGUMENT. “Ought ye not to know this, that the Lord God of Israel gave the kingdom over Israel to David for ever?” Israel and Jeroboam did know it, knew it well; and Abijah and all Judah knew that their separated brethren knew it, and knew it well. It was a well-conceived addition to the argument of the king of the true line. How many persons know the right most assuredly, to whom, for neglecting to do it, the most telling and most stinging expostulation and rebuke might well be couched in the same form of question, “Ought ye not to know?”
III. THE PATENT AGGRAVATIONS OF THE CONDUCT OF JEROBOAM. Viz. that:
1. It was a case of a subject rebelling against his own king (2Ch 13:6), not of one foreign to the kingdom obtaining sway by conquest over a portion of it.
2. It was a case of that subject also taking advantage of the youth and inexperience of the rightful monarch Rehoboam, who was actually in possession of the throne at the time of the schism.
3. It was a case of the usurper relying on a “multitude” (2Ch 13:8)a mere majority! Nothing of a moral kind can safely be decided, on the strength merely of a majority, in this world; or, at any rate, up to the present time, in this world. And often the decision of something of a physical kind, on the strength of a majority, is most uncertainthe very ground beneath the feet of that majority being so liable to be undermined on a large scale (as is so notable in the sequel of this very history, 2Ch 13:18), or otherwise honeycombed by invisible moral forces. God’s selection of Israel, his whole conduct of them, of their education, of their government and their legislation, was and is one protest against reliance on the many.
4. It was a most iniquitous and crying case of idolatry in the setting up of the golden calves. This most glaring instance of the basest sort of supposed expedience did not bear that a word be said on its behalf or in its defence. Had there been not another weak point in the conduct or tactics of Jeroboam and Israel, this carried the sentence of death in itself.
5. Although it were a corollary most readily to be understood, that the priests and Levites of the true religion’s ministry should find themselves no longer in place or at home in such an Israel, yet Abijah notes this also, probably that first prominence may be given (as great historic interest has certainly been given) to the fact that of the same priests and Levites were found none to sympathize with Jeroboam’s evil doings, to countenance them, or to consent, under any pretext of policy, to uphold them; and secondly, that the flagitious, sacrilegious, and absolutely reckless defiance of the true religion, of which Jeroboam was guilty, in the sham consecration of sham priests, in imitation of heathen nations and in observance of heathen precedents, might be openly made to confront him, and publicly be hurled as the last aggravating charge against him. Jeroboam “cast out the priests of the Lord and the Levites and made priests after the manner of the nations of other lands.”
IV. THE PRONOUNCED DECLARATION, UNBOASTFUL BECAUSE TRUE, AND READILY ACKNOWLEDGED TO BE ONLY THEIR DUTY AND PRIVILEGE UNITED, WHICH ABIJAH MAKES ON BEHALF OF HIMSELF AND KINGDOM.
1. They scorned golden calves, and had not forsaken the one Lord their God.
2. Their priests and Levites are the divinely appointed and consecrated ministers of the sanctuary and altar. They do their work. The altar smokes morning and evening, and the odour of the sweet incense ascends. The shewbread is in its place and duly renewed. The golden candlestick burns every evening. They have received the charge of the Lord God, and they keep it faithfully, obediently in each respect, and to each time punctually.
3. God is practically looked to as their Captain, and his ministers are looked to to sound the alarm alike to themselves and for them “against” their foes.
V. THE SHORT PARTING APPEAL. The whole argument, remonstrance, rebuke, has been in an eminent degree addressed to the conscience, and to the distinct and undoubted knowledge of revealed religion, which had been equally the portion of Israel with Judah. And now the parting brief appeal is fully charged with the same spirit. It is an appeal to conscience and religious knowledge and feeling, and legitimately concludes with that warning which has so long been, which is still, the divinely foreshadowed sanction of command or of prohibition. It depends on the faculty of faith, it is part of the discipline of faith, andto be mindfully remembered by allit is some of the most critical and tremblingly anxious exercises of faith. He who believes in nothing but the present does not believe in warning, and he who does not believe in warning is, in one word, the infatuated, and ever liable to be the reckless. In this brief pregnant appeal we seem to notice
(1) that Abijah turns away his address from Jeroboam altogether, anxious if haply he may just move the people;
(2) that there is breathed in it a tender, affectionate, fatherly suasiveness, as with last words of hope, or last words of despair, or as with last dying words; and
(3) that there is the deep earnestness of the true man, who yearns that men shall know the day of their merciful visitation, and not speed on in that “way of transgressors,” which is “hard,” and which “shall not prosper.”
HOMILIES BY W. CLARKSON
2Ch 13:1-20
The folly of unnatural severance, etc.
The whole chapter presents to us a number of lessons, not very closely connected with one another.
I. THE FOLLY OF AN UNNATURAL SEVERANCE. The first thing we read about the reign of Abijah is that there “was war between him and Jeroboam” (2Ch 13:2). What else was to be expected? How, in those times, or indeed in any time, could it be otherwise? Tribes descended, as they were, from a common ancestor, speaking the same language, holding the same faith, having the same history, under a sacred obligation to worship at the same sanctuary, with no natural boundary between them, were bound to be united together and form one strong nation, or else to be at perpetual variance. There are two great mistakes, of which one is as foolish and as mischievous as the otherto insist upon organic union when everything in constitution and providential ordering points to separation; and, on the other hand, to attempt separation when everything clearly points to union. Whom God hath joined together let no man try to put asunder; if he does, he will certainly reap mischief and misery for his harvest. This will apply not only to nations, but to Churches, to social communities, to families, to individuals.
II. THE DUTY AND WISDOM OF REMONSTRANCE, It was right enough of Abijah to utter the strong and effective remonstrance here recorded (2Ch 13:4-12). Perhaps, as one descended by both parents from David, he had a very strong sense of the disloyalty of the two tribes; but he certainly made a very vigorous appeal to them, urging them, by considerations of duty to God and of regard for their own interests, to rally to his side. He did not succeed in the attempt; probably he did not expect to do so. When men have carried disloyal or disobedient thought so far as to be guilty of actual rebellion or active opposition, they are not often moved even by the most cogent and persuasive words. Nevertheless, it is always right to try to move them before resorting to violent measures. We may succeed, as men have succeeded before now, in saving sanguinary strife, or in averting that which is, “in all but the bloodshed, a duel.” Remonstrance should be made
(1) in time;
(2) without provocation in tone;
(3) in the sorrow which carries dignity, and not in the passion which only excites contempt;
(4) with a feeling that our common brotherhood is a greater thing than our individual interests.
III. THE PLACE FOR STRATAGEM IN THE BATTLE OF THE LORD, Jeroboam seems to have been in the way of succeeding by his stratagem (2Ch 13:13, 2Ch 13:14), and had there been no strong and special reason for Divine interposition, he would undoubtedly have prevailed against Abijah. Persuasiveness of speech is good, but sagacity in action is better still in any serious campaign. And while simple straightforwardness is the weapon we should commonly use, there is a guile we may employ when our spirit is wholly unselfish, and when we do not invade inviolable truth (see 2Co 12:16).
IV. THE SUCCESS OF FAITHFULNESS. After all, it was not the cleverness of the crafty Jeroboam, but the faithfulness, thus far, of the obedient Abijah which secured the victory. The men of Judah “cried unto the Lord,” and “God smote Jeroboam and all Israel.” As we read the chronicles of the two kingdoms, we are amazed that kings and people failed to see that just as they were obedient to Jehovah they prospered, and just as they were disobedient they were overtaken with national calamity. But it is so much easier to distinguish other people’s duty than to perceive our own, to see where others missed their way than to find or to keep our own. Continually are we tempted to abandon the path of simple Divine wisdom for that which has its own fascinations, but to which no finger-post of duty points us; and invariably we find that “the end thereof” is sorrow and disillusion. Often the path of righteousness is unattractive and unpromising at the outset; but in that way lies success. Further on the prospect brightens; and at the end of that road is victory and joy. Be faithful unto death, and you may make quite sure of the crown of life.C.
2Ch 13:12
Four reasons for surrender.
1. Jesus Christ has taught us that in the great spiritual campaign in which we are engaged there can be no neutrality; he that is not with the Lord is against him (Mat 12:30). We have, therefore, to include among those who are in arms against Christ, not only
(1) those who deny him by speaking evil of him and disparaging him; and
(2) those who refuse to recognize the great claims he makes on the homage and obedience of mankind, reducing him to the rank of a fallible human teacher; but
(3) those also who are wholly heedless of his claims, who show an utter disregard to his will, who stand outside his Church, or who do those things which he has expressly denounced and forbidden. These are his enemies, and their name is legion; their resources are great; they compose an army overwhelmingly strong in numbers and material equipments.
2. Before these there come the prophets of the Lord, summoning them to leave the ranks in which they stand, and to surrender themselves to him and his service. These speakers for God entreat them to lay down their arms and to serve under Christ. Their reasons are, at least, fourfold. To be where they are is
I. To BE OVERTHROWING THAT WHICH THEIR FATHERS BUILT UP. “Fight ye not against the Lord God of your fathers.” Long and patiently, with many tears and prayers, often in the face of the most determined opposition, in health and sickness, in youth and in strength and in decline, on to old age and even unto death, our fathers fought for the truth they loved; they built up the Church, the institution, the Christian stronghold in which we found ourselves when we awoke to life and thought. And now are we going to take that sacred building down; stone by stone, are our handstheir children’s handsgoing to demolish it? Are we content to lower the flag they held’ high so bravely and so nobly? Shall it be our function to undo the large and long result of all their toil? Shall we bring into disrepute the name they honoured far above their own? Shall we fight against the Lord God of our fathers?
II. TO BE OPPOSING THAT WHICH THE BEST MEN ARE SUSTAINING. “God’s priests cry alarm against you.” Invested in the sacred garments, with the appointed signals in their hands (Num 10:8), the holiest in the land are urging the people to maintain their ground. The cause of Christian truth has not only the presence of a noble host of good and holy men; it is led by the best of the good and wise. Those who are clothed with righteousness, whose voice is the sound of earnest and irresistible conviction, are summoning all who love God and man to oppose themselves to the enemies of Christ. If we league ourselves “with these his enemies” we must make up our mind to contend with the worthiest and the wisest, with the most pure and brave and devoted, that ever drew mortal breath, that ever sounded the note of battle.
III. TO BE FIGHTING AGAINST GOD. “God himself is with us for our Captain.” In the Christian Church it is the assured conviction that the invisible Lord is not the absent One; he is the very present One. “Lo, I am with you alway,” etc. (Mat 28:20). We who fight for him fight under himunder his eye, his observant eye; under his directionthe direction of a hand that is not seen, but that is felt. They who fight against his cause are fighting against him himself. They have to overcome the Almighty.
IV. TO BE ARRAYED AGAINST A FORCE THAT MUST PROVE VICTORIOUS. “You shall not prosper.” Many times has Christianity seemed to be doomed to defeat and even to extinction, but out of every terrible contest it has emerged successful, even triumphant. Persecution, ridicule, argumentation, corruption,these have done their worst, and they have failed. To-day the friends of Christ are more numerous, and the cause of Christ is more advanced, than ever. And he who is in arms against the Lord of all love and power, who is seeking to undermine his influence, who is contemptuous of his holy will, who is opposing his own indifference or his worldliness to the commands and the invitations of a Divine Saviour, he is in the ranks of the army that will be defeated; no voice of victory will greet his dying ear, no hope of commendation and award will then fill his heart.C.
2Ch 13:19, 2Ch 13:20
Jeroboam: career, character, reputation.
There are three things which belong to every man, with the shaping of which he himself has much, though not everything, to do, and which are of the first importance to him. We look at them in connection with Jeroboam.
I. HIS CAREER. At first, and for some time, we find him steadily rising; beginning low, he distinguishes himself by the character of his work, is promoted to a post of some importance (1Ki 11:28); he gains the confidence and good will of the people, is regarded as one who may aspire to the highest position in the state; he has to retire for a time from the presence of Solomon, who suspects his loyalty, but upon the death of that sovereign he returns, takes advantage of the inexperience and foolhardiness of Rehoboam, and mounts the throne, reigning over ten-twelfths of the whole land. Then he maintains his position for some nineteen years, keeping up a chronic war with royal rival at Jerusalem, and apparently holding his own. Then he has a pitched battle with Abijah, and, spite of clever generalship (2Ch 13:13, 2Ch 13:14), he is signally defeated; his troops are utterly muted, and he has to sacrifice three important places. From that time he declines in strength and spirit, until, cowed if not crushed by his defeat, he dies of disappointment and chagrin. “The Lord struck him.”
II. HIS CHARACTER. He was evidently an active and able workman, competent to undertake the more difficult and responsible posts in the building of fortifications; he was a man of ambition as well as of resource, willing to enter the open door to mount the “fiery courser of opportunity; ‘ he was capable of patience as well as of vigorous action; he could bide his time in Egypt as well as strike the blow when the hour was ripe; he was courageous and self-confident, not shrinking from the dangerous position of heading a revolt against the rightful ruler of the land (2Ch 13:6); he was utterly unscrupulous as to the measures he adopted to retain the loyalty of his people (2Ch 13:8-10); he was prepared to abolish the accepted and true faith, and import a false and low religion; also to rid himself of the best men as priests, introducing the lowest to take their place (1Ki 12:31). All piety and principle he subordinated to the one end of preserving his throne and his dynasty. Thus he made shipwreck of faith and of a good conscience.
III. HIS REPUTATION. For reputation is to be very carefully distinguished from character. A man may have a good reputation, and, in the sight of him who is the Truth, a very bad character; such were the Pharisees of our Lord’s time, and such have been hypocrites of all time. Or a man may have a bad reputation and a noble character; such was Paul amongst his countrymen; such have been the reformers and martyrs of all ages. But Jeroboam’s reputation has answered to his character. He was, indeed, regarded as a man of considerable ability (1Ki 11:24); but the one chief and continual association with his name is that of the great mischief-maker, the man who wrought dire evil to his country; he was known, and is known, as the man “who made Israel to sin.” From his character, career, and reputation we may be reminded:
1. That it is right to be concerned about our career, right to wish for one that is bright and pleasant and honourable; and with this desire in our heart we should
(1) ask for Divine guidance and aid;
(2) do all that industry, patience, and moderation will accomplish to compass that end; and
(3) be quite prepared to take a lower place if that should be the will of our heavenly Father concerning us.
2. That it is of more importance that we should possess a good reputation; not that we need trouble ourselves about what the sinful or the foolish are saying of us, but that we should care much to win the esteem of the good and wise.
3. That the essential thing is a sound character in the sight of God. That is the foundation of all; on it rests a good reputation and a bright career. Therefore let us ask ourselves what we are; and let us be dissatisfied with ourselves unless we can believe that we are true disciples of Jesus Christ, “children of our Father who is in heaven,” resembling him in spirit and in principle.C.
2Ch 13:21, 2Ch 13:22
Abijah: the lessons of his life.
These concluding verses, which dispose of the latter end of the life of Abijah, may bring before us the lessons which are to be gathered from his career.
I. THE SLIGHTNESS AND VALUELESSNESS OF HUMAN FAME. He was a descendant of David, and a king reigning at Jerusalem, and he gained a somewhat brilliant victory over his rival at Mount Ephraim”the rest of his acts and his ways and sayings are written in the story of the Prophet Iddo;” but who reads them there, or who can tell us anything of what is there contained? In the Book of the Kings (1Ki 5:7) we are referred to our text for the details of his career. But how scanty we find them to be! How little do we know of this once proud and “mighty” monarch; and how content we are that we know so little! And of what entire valuelessness to him would any fuller knowledge on our part be! We need not be concerned that our name and fame will traverse so small a part of this globe, and travel so short a space of time; that we shall be so soon forgotten. Kings and statesmen, whose chances of fame were far greater than ours, have found how ephemeral and how worthless a thing is fame. To be loved by those whom we have blessed, to be esteemed by the good and true, to be honoured of God to take some part in the promotion of his glorious kingdom,that is the heritage to be coveted and to be gained.
II. THE BRITTLENESS OF EARTHLY FORTUNE. When Abijah ascended the throne of Judah, he had, probably, good reason for expecting a long period of honour and enjoyment. But three short years brought his hopes down to the ground. Some disease showed itself in his frame, or some accident befell him, or some treacherous blow struck him, and he went down to the grave with his early hopes unfulfilled. And who shall say that the young man of our acquaintance, of our connection, of our affection, who has such bright prospects before him, will not find, by a sad disillusion, that the term of his happiness and his honour is a very brief one; that a few years, or even months, will bring him to his grave? “Love not the world, neither the things which are in the world The world passeth away but he that doeth the will of God abideth for ever.“
III. THE DANGER OF GREAT SUCCESS. We read in the preceding verse (2Ch 13:20) that Jeroboam never “recovered strength again” after his humiliating defeat at Mount Ephraim. We might with equal truth say of Abijah that he never recovered from his success. He was apparently elated by it, and, in the perilous mood of complacency, he gave himself up to culpable domestic licence (2Ch 13:21). His latter days were spent in home luxuries and (it is only too likely) in revelries and follies. His success was too much for him; as, indeed, success very often proves to be. Many men can stand misfortune; comparatively few can stand prosperity. It is a “slippery place,” where the unguarded human spirit falls, and is badly bruised, if not broken. If the tide of success should set in, whether of wealth, or honour, or power, or affection, let there be unusual watchfulness and multiplied devotion; for the hour of prosperity is that hour when the archers of the enemy will be busy with their arrows.
IV. THE VALUE OF WHOLE–HEARTEDNESS IN THE SERVICE OF THE SUPREME. Where shall we look to find the fatal flaw that accounts for this royal failure? We find it here (1Ki 15:3). Abijah’s heart was “not perfect with the Lord his God;” that is to say, his heart was “divided,” and therefore he was “found faulty” (Hos 10:2). He did not seek God “with his whole heart.” He was willing enough to try and charm with the Divine Name and the Divine will and Law (see 2Ch 13:5-10), but he was not prepared to walk uprightly and faithfully, as “the heart of David his father,” before the Lord his God. If our devotion be nothing more than a desire to have God on our side in the day of battle, we shall show small consistency of conduct and little excellence of character. The religious character that will stand the test both of sunshine and shadow is that of the man who realizes the supreme claims of God, his Father and his Saviour, and who solemnly and determinately dedicates himself, heart and life, to “the Lord his God.” It is only whole-heartedness in the service of Christ that will ensure us against the perils of adversity and prosperity.C.
HOMILIES BY T. WHITELAW
2Ch 13:1, 2Ch 13:2, 2Ch 13:21, 2Ch 13:22
The successor of Rehoboam.
I. HIS NAME. Abijah, “whose father is Jehovah” (1Ki 14:1); Abijam, “father of the sea,” i.e. a maritime man (1Ki 14:31; 1Ki 15:1); or Abia (LXX.). If Abijam be not a clerical mistake, then the hypothesis is at least interesting that the Chronicler adopted the form Abijah because he did not intend to describe this king’s reign as wicked, while the writer of the Kings, having this intention, frequently selected the form Abijam (Kitto).
II. HIS MOTHER. Micaiah, or Maacha (2Ch 11:20), the daughter of Uriel of Gibeah, and the daughter (equivalent to granddaughter by the mother’s side) of Absalom (2Ch 11:20), or Abishalom (1Ki 15:2). The notion (Bahr) that Abijah’s wife, the mother of Asa, was also called Maacah (2Ch 15:10) is not necessary, and still less the hypothesis (Bertheau) that in this place the name of Abijah’s wife has been substituted for that of his mother.
III. HIS WIVES. Fourteen in number, of whom one was (on the supposition just named) Maacah, the names of the others being unknown. Like his father Rehoboam, grandfather Solomon, and great-grandfather David, Abijah practised polygamy. A parent’s vices are considerably easier to copy than his virtues. Those also are likelier than these to be transmitted by heredity.
IV. HIS OFFSPRING. Twenty-two sons and sixteen daughters. Of the former only one is known, Asa his successor, the rest having disappeared from the stage of history as from that of time. Obscurity, the common lot of men; yet not always a disadvantage in itself, or a proof of inferior merit. Some of the world’s greatest men have been unknown to their contemporaries; and Abijah’s unnamed sons may have been superior persons to Asa.
V. HIS REIGN.
1. Its sphere. Judah, the southern kingdom, Jeroboam still exercising sovereignty over the northern.
2. Its seat. Jerusalem, the capital of Israel being Samaria.
3. Its duration. Three years, beginning in the eighteenth and ending in the twentieth year of Jeroboam.
4. Its character. Troubled. “There was war between Abijah and Jeroboam.”
VI. HIS END.
1. His death. “He slept with his fathers” (2Ch 14:1).
2. His burial. “He was laid in the city of David.”
3. His biography. The story of his life, of his acts, ways, and sayings, was written by the Prophet Iddo.
VII. HIS CHARACTER.
1. His ability. Undoubted.
(1) A vigorous ruler (2Ch 13:21);
(2) an able speaker (2Ch 13:4);
(3) a powerful reasoner (2Ch 13:8-12); and
(4) a valiant leader.
2. His piety. Decided. Notwithstanding his polygamy, he was
(1) sincere (2Ch 13:10, 2Ch 13:11),
(2) lively (2Ch 13:12),
(3) trustful (2Ch 13:18), and
(4) courageous (2Ch 13:12), tho%h
(5) not perfect (1Ki 15:3).
LESSONS.
1. Jehovah in the heart is better than Jehovah in the name.
2. A weak and wicked father may have a capable and good son.
3. The value of a man’s life is not determined by the length of his days.
4. One may have faults and yet be religious.
5. Every one should strive to live so as to be remembered for good after death.W.
2Ch 13:3-19
A great war in a short reign.
I. THE CONTENDING ARMIES. (2Ch 13:3.)
1. Their leaders. Of the army of Judah, Abijah; of the host of Israel, Jeroboamboth capable generals, and each the inspiring spirit of his troops.
2. Their numbers. Of Judah, four hundred thousand menone hundred thousand fewer than Joab numbered to Judah; of Israel, eight hundred thousandexactly the number Joab counted to Israel (2Sa 24:9).
3. Their quality.
(1) Abijah’s troops were
(a) heroes of war, veterans experienced in former campaigns under Rehoboam, and
(b) chosen or picked men, literally, “men of youth,” whose powers were at their best (Jer 18:1-23 :31).
(2) Jeroboam’s soldiers were also
(a) chosen men and
(b) mighty men of valour. Thus both armies were well matched.
4. Their position. Over against each other, in the vicinity of Mount Zemaraim, near Bethel (Jos 18:22)”probably the large ruin Samrah, north of Jericho”, and perhaps at that time the northern limit of Abijah’s territory (Ewald); obviously so close to one another that to them the words of Shakespeare (‘King Henry V.,’ act
4. chorus) may be fitly applied
“From camp to camp, thro’ the foul womb of night,
The hum of either army stilly sounds,
That the fix’d sentinels almost receive
The secret whispers of each other’s watch:
Fire answers fire: and through their paly flames
Each battle sees the other’s umber’d face:
Steed threatens steed, in high and boastful neighs
Piercing the night’s dull ear; and from the tents,
The armourers, accomplishing the knights,
With busy hammers closing rivets up,
Give dreadful note of preparation.”
II. THE SPEECH OF ABIJAH. (2Ch 13:4-12.)
1. Whence spoken, From Mount Zemaraim, in Ephraim, as Jotham had formerly spoken to the Shechemites from Mount Gerizim (Jdg 9:7).
2. To whom addressed. To Jeroboam and all Israel. Generals commonly harangue their troops before going into action (1Sa 4:9; 2Sa 10:11, 2Sa 10:12; 2Ch 18:30; cf. ‘King Henry V.,’ act 4. sc. 3); Abijah directs his speech to his foes, as David did to Goliath (1Sa 17:45), and Rabshakeh to the envoys of Hezekiah (2Ki 18:28-35; cf. ‘Richard II.,’ act 3. sc. 3).
3. Of what composed. Of a long, earnest argument, dissuasive, and appeal, for the purpose of inducing Jeroboam and his warriors to desist from their mad enterprise of attempting to conquer Judah. According to Abijah they could not succeed, for a variety of reasons.
(1) Their rebellion was a sin against their own better knowledge (2Ch 13:5)a sin against the light. They knew, or might have known, that Jehovah the God of Israel had given the kingdom over Israel to David for ever, even to him and to his sons by a covenant of salt, i.e. by a perpetual covenant (Num 18:19). This promise had been made to David (2Sa 7:12-16), confirmed to Solomon (1Ki 9:4, 1Ki 9:5), and reported to Jeroboam (1Ki 11:31-38), who must have known that whatever sanction he had from Jehovah to ascend the throne of Israel, he had none to aspire after that of Judah. Abijah’s statement was true only of the throne of Judah; the sovereignty of undivided Israel was guaranteed to David and his sons on conditions which had not been fulfilled. Jehovah’s language concerning David’s throne has been realized in Christ, to whom the absolute and unbroken supremacy over God’s spiritual Israel has been committed for ever by a covenant of salt (Psa 2:6; Psa 72:17; Dan 7:13, Dan 7:14). Hence rebellion against the authority of Christ cannot prosper.
(2) Their rebellion was a revolt against their rightful lord (2Ch 13:6). Though Jeroboam had beforehand been informed of Jehovah’s intention to wrest ten tribes from Rehobeam, it was none the less an act of insubordination on the part of Jeroboam and the Israelites to raise the standard of revolt against the son of Solomon. So the Divine foreknowledge that men will sin, reject Christ, and continue in unbelief, does not render it the less culpable on their part so to do. Christ, the Son of David, is their rightful Sovereign (Act 10:36), and to disown his regal authority is to be guilty of spiritual high treason.
(3) Their rebellion was promoted and fostered by wicked men (2Ch 13:7). Jeroboam had collected round him an army of vain menlight persons like those Abimelech on a former occasion had hired to follow him (Jdg 9:4); children of Belial, or of worthlessness, of the stamp of Nahal (1Sa 25:17), or of those who followed David when he rescued his wives from the spoilers of Zigiag (1Sa 30:1-31 :32); “lewd fellows of the baser sort” like those who assaulted the house of Jason (Act 17:5); “men of the most abandoned principles and characters, or men without consideration, education, or brains” (Adam Clarke). Hence it was impossible their nefarious project could thrive (Pro 3:35; Psa 1:6).
(4) Their rebellion was aggravated by the time when it had been conceived and carried out, viz. at a time when Solomon’s son had not been able to withstand them, having but newly ascended the throne, and as a consequence been unprepared when the mine, as it were, was sprung beneath his feet (2Ch 13:7). Abijah speaks of Rehoboam as having been at the time of Jeroboam’s rebellion “young and tender-hearted;” but, as Rehoboam was then forty-one years old, Abijah may have purposed by the expression to allude to his inexperience as a king, which laid him open to be misled by designing men, or to the instability of his throne, which would naturally invite the attacks of watchful adversaries.
(5) Their rebellion was supported only by human warriors and golden calves (2Ch 13:8). But vain is the help of man, even when the battle is against a fellow (Psa 60:11; Psa 108:12), and much more when against God (Psa 2:1). “There is no king saved by the multitude of an host” (Psa 33:11), as Israel afterwards often came to know (Hos 10:13); and they that trust in golden calves or idols of silver and gold are like unto them (Psa 115:8; Psa 135:18), and shall eventually be put to shame (Isa 42:17; Hos 8:5).
(6) Their rebellion was being maintained in the interest of idolatry (2Ch 13:9). Although Jeroboam had been expressly informed that Solomon’s apostasy had been the cause of the division of his kingdom (1Ki 11:33), and that the permanence of his own throne depended on his steadfast adherence to the religion of Jehovah (1Ki 11:38), yet had he wickedly ejected the priests of Jehovah from their offices, and instituted a new order of priesthood for the golden calves and other idols he had set up (1Ki 12:28-31). Nay, as if to pour contempt upon the true religion, he followed the fashion of heathen nations both in the kind of persons he admitted to the sacerdotal Office, and in the rites of initiation with which these were installed. The former were selected from the lowest of the people, and the latter were of the simplest description. Any one who could bring the necessary offerings for consecration, “a young bullock and seven rams” (cf. Exo 29:1), was admitted to the new hierarchy, and no questions were asked. This was all the recognition Jeroboam made of the true worship of Jehovah.
(7) Their rebellion was being prosecuted against those who adhered to the true worship of Jehovah (2Ch 13:10). Abijah in this verse gives a better account of himself than the writer of the Kings does (1Ki 15:3)a natural and common, if not altogether justifiable, weakness. The probable explanation is that, while clinging to the idolatrous abominations introduced by Solomon and Rehoboam, Abijah had not abandoned the forms of the Mosaic cultus (2Ch 13:10, 2Ch 13:11). Like multitudes before and since, he and Ms people conceived it might be possible to do homage on equal terms to Jehovah and heathen divinities, which it was not (Isa 42:8); just as many in the present day fancy they can serve God and mammon, which they cannot (Mat 6:24).
(8) Their rebellion was directed against Jehovah himself (2Ch 13:12), who was present in the camp of Judah as Captain, as he had been in the days of the conquest (Jos 5:14), and as he still is, in the Person of Christ, in the army of the New Testament Church (Mat 28:20). This constituted the hopelessness of Jeroboam’s attack (Exo 15:3-7; 1Sa 2:10; Job 41:10), as it does still of every assault upon the Church of Christ (Act 5:39; Act 23:9). No weapon that is formed against her shall prosper (Isa 54:17; Mat 16:18). That Jehovah remained in Judah in the midst of so much corruption was entirely owing to his gracious covenant with David (1Ki 12:1-33 :36); that Christ continues in the New Testament Church even when overrun with errors in doctrine and worship, as well as marred by defects in practice, is owing solely to his own faithfulness and truth (Mat 28:20).
(9) Their rebellion was foredoomed to failure, because the alarm-trumpets of Jehovah’s priests were against them (2Ch 13:12). Those alarm-trumpets were “the divinely appointed pledges that God would remember his people in war, and deliver them from their enemies” (Num 10:9). Against the Midianites Moses sent into the field, along with twelve thousand warriors, Phinehas the son of Eleazar the priest, with the holy instruments and the trumpets to blow in his hand” (Num 31:6). So the duty of Christian ministers is to sound an alarm in God’s Name against every thing and person that would injure Christ’s Church. Were this always done, timeously and earnestly, ultimate victory for the Church would be ensured (Act 20:31; 1Co 4:14; Col 1:28).
III. THE AMBUSHMENT OF JEROBOAM. (2Ch 13:13, 2Ch 13:14.)
1. Skilfully prepared.
(1) By Jeroboam. Wicked men often possess high talent, and, though not pious, make splendid generals, eminent statesmen, successful merchants, etc.
(2) While Abijah was orating. Neither praying nor preaching will suffice without watching. While performing every duty earnestly and thoroughly (Ecc 9:10), it must not be imagined that prudence, foresight, and vigilance are not duties. The Christian, while praying always with all prayer and supplication, must take unto himself the whole armour of God (Eph 6:13-18).
(3) Round about Judah. That Abijah had not perceived the stratagem of his opponent is explicablehe had been preoccupied with his harangue; that his generals and soldiers were not on the alert was hardly to their credit, even if they were listening to their monarch’s eloquence. At any rate, as Jeroboam circumvented Abijah and his army, while engaged in what might be termed a religious duty, an attempt to avert the calamity of war and to promote the interests of peace, so does the prince of the power of the air commonly select the moment when Christ’s soldiers are engaged in some religious service to cast around them his snares.
2. Courageously met. Though surprised, the men of Judah were not thrown into panic. Realizing their danger, they confronted it:
(1) With faith: “they cried unto Jehovah,” whom they believed to be their Captain (2Ch 13:12)an excellent lesson for the Church (collectively and individually), which, though professing to regard Christ as her Captain, does not always turn to him for help in duty or relief in difficulty, but often repairs to worldly policy, human wisdom, or material props and defences.
(2) With hope: “The priests sounded with their trumpets,” thus showing they anticipated victory. So should the Church of Christ never enter the field against her adversaries in a doubtful, but always in a confident, spirit (Psa 60:12; Psa 108:13), expecting to be victorious (Rom 8:37).
(3) With spirit: “The men of Judah gave a shout”not merely sounded with their war-trumpets (Bertheau, Keil), but shouted like men contending for the mastery (Exo 32:18), as soldiers do when rushing into battle (Jos 6:20; Jdg 15:14; 1Sa 17:20). So should the Church give expression to her confident anticipations of victory in psalms and hymns and spiritual songs (Psa 132:9; Psa 149:3, Psa 149:5; Eph 5:19).
IV. THE VICTORY OF JUDAH. (2Ch 13:15-18.)
1. The source of it. God. Not Abijah or Judah, but Eiohim smote Jeroboam and all Israel. “Safety [‘victory,’ Revised Version] is of the Lord” (Pro 21:13), and “it is he that giveth salvation [or, ‘deliverance ‘] unto kings” (Psa 144:10). “Jehovah is a Man of war,“ sang Miriam (Exo 15:3); while David owned, “He teacheth my hands to war, and my fingers to fight” (Psa 18:34; Psa 144:1).
2. The time of it. “As the men of Judah shouted.” So “the Lord is nigh unto all that call upon him” (Psa 145:18); and “whosoever shall call upon the Name of the Lord shall be delivered” (Joe 2:32; Act 2:21; Rom 10:13), even while they are calling (Isa 65:24). Cf. the rescue of Jehoshaphat at Ramoth-Gilead (2Ch 18:31).
3. The ground of it. “Because they relied upon the Lord God of their fathers’ (2Ch 13:18). That Jehovah should prove a Buckler to them that trusted in him accorded exactly with the representations of the Divine character furnished by Scripture (Gen 15:1; Deu 20:1; Jos 1:9; Psa 17:7; Psa 115:9), and had frequently Been verified in the experience of both sections of the kingdom-Joshua’s soldiers at Jericho (Jos 6:12, etc.), and Gideon’s at the well of Harod (Jdg 7:1, Jdg 7:21), because they trusted in the sword of Jehovah more than in their own weapons. So David prevailed over the Philistine (1Sa 17:45), Hezekiah over the Assyrian king, and the Philistines (2Ki 18:5, 2Ki 18:8) and the Reubenites over the Hagarites (1Ch 5:20). Confidence in God the strongest guarantee a Christian can have of emerging triumphantly from any moral or spiritual conflict (Psa 26:1; Psa 33:20, Psa 33:21; Isa 12:2; 2Co 1:10; Rom 8:38).
4. The extent of it.
(1) Jeroboam’s army was routed (verses 15, 16).
(2) Five hundred thousand chosen men were slain. A slaughter so terrific suggests that the numbers must have been exaggerated; and certainly nothing like it can be cited from either ancient or modern warfare. If, therefore, fifty thousand should not be read instead of five hundred thousand (Rawlinson), the figures may be regarded as a popular expression of the opinion of contemporaries of the war that Jeroboam lost more than half of his troops (Keil). Cf. Shakespeare’s description of a routed army: “The king himself, of his wings destitute, the army broken,” etc. (‘Cymbeline,’ act 5. sc. 3).
(3) The kingdom of Israel was completely prostrated (verse 18). Their power to harass Israel was seriously impaired, which confirms the preceding statement that no ordinary blow had been inflicted on Jeroboam’s army.
(4) Several cities with their surrounding domains were capturedBethel, the present-day Beitin, an old patriarchal settlement (Gen 12:8; Gen 28:19; Gen 35:1, Gen 35:6), and one of the seats of Jeroboam’s idolatrous worship (1Ki 12:29, 1Ki 12:33), with the townships or villages in the district; Jeshanah, probably the Isanas of Josephus (‘Ant.,’ Jos 14:15.12) and the Jesuna of the LXX; occurring only here, and identified with the modern ‘Ain Sinia north of Bethel, with many rich springs and rock-tombs in the vicinity FConder, ‘Handbook,’ p. 416; Riehm, ‘HandwSrterbuch,’ 1.705); and Ephraim, or phron (LXX; Vulgate), the former Of which points to the Ephraim near Bethel (Josephus, ‘Wars,’ 4.9. 9), whither Jesus retired (Joh 11:54), while the latter can hardly be connected with Mount Ephron on the south-west border of Benjamin (Bertheau), but must also be sought in the neighbourhood of Bethel.
(5) Jeroboam never again recovered strength (verse 20). He outlived the war by several, and Abijah by two, years; but the decisive defeat he had sustained left him ever afterwards a crippled and comparatively feeble sovereign.
LESSONS.
1. The sinfulness of unjustifiable rebellion.
2. The horrors of war.
3. The political value of religion.
4. The power of faith.
5. The reward of sin.W.
2Ch 13:20
The career of Jeroboam.
I. AN EXAMPLE OF DISAPPOINTED AMBITION. A striking illustration of how “vaulting ambition overleaps itself, and falls on the other side.” Its stages reveal the insatiable character of that “fire and motion of the soul which will not dwell in its own narrow being, but aspires beyond the fitting medium of desire” (Byron).
1. Promoted to a position of trust. Originally a servant of Solomon, he was appointed master of works for the house of Judah, 1.e, superintendent of the Ephraimite contingent of workmen (1Ki 11:28).
2. Plotting sedition. Invested with “brief authority,” he began to meditate ambitious thoughts, which probably the Shilonite with his prophetic glance discerned (1Ki 11:37).
3. Married to a princess. Compelled to flee from Palestine, he found in Egypt, at the court of Shishak, both a harbour of refuge and a balm for his woundshe became the husband of a princess and the brother-in-law of Pharaoh (1Ki 11:40).
4. Further promotion,. Recalled to Palestine, he was first elected a spokesman of the northern tribes in their diplomatic dealings with Rehoboam, and ultimately chosen to be their sovereign (1Ki 12:20).
5. More sedition. Barely was he seated on the throne of Israel, than he adopted measures to render permanent the separation of the two kingdoms; turning his back upon Jehovah, and setting up a new and rival religion to the Jehovah-cultus in Judah (1Ki 12:28).
6. Renewed ambition. Not content with this, he aimed at the subjugation of the southern empire.
7. Final collapse. This point reached, he hastened rapidly towards an ignominious end. Byron says
“One breast laid open were a school,
Which would unteach mankind the lust to shine or rule.”
One may be permitted to doubt this!
II. AN INSTANCE OF MISAPPLIED ABILITY. That Jeroboam as youth and man, as private person and public official, as servant and sovereign, possessed high capacities, need not be questioned. Energy, industry, enthusiasm, ambition, faculty for organization, power of impressing, directing, leading, and ruling othersqualities needful for generalship, statesmanship, kingshipappear all to have belonged to him in more than ordinary measure; yet in every situation of life in which he was placed these powers were misapplied. The governing idea of his soul was to use all, in himself and others, for the advancement of his private interest. For this end he fomented sedition amongst his countrymen, encouraged disaffection amongst the subjects of Solomon, took advantage of Rehoboam’s inexperience to raise the standard of revolt, perverted to wicked purposes the high position as a sovereign to which he in providence attained, did his utmost to propagate irreligion, diffuse idolatry, foster immorality, dissolve the fabric of social order, crush and annihilate the true worshippers of Jehovah. The annals of mankind afford many illustrations of the same phenomenonmagnificent powers of body and mind prostituted to ignoble ends, e.g. Samson, Saul, and Judas from sacred, Caesar (Julius), Mark Antony, and Napoleon from profane history.
III. AN ILLUSTRATION OF NEGLECTED OPPORTUNITIES.
1. When promoted by Solomon to be master of works for the house of Joseph, he might, with his commanding talent and great force of character, have done much to soothe the ruffled spirits of his countrymen, and so have nipped the poisonous flower of revolution in the bud. But he did not; rather he acted on a contrary hint.
2. When recalled by the northern tribes to be their spokesman, had he chosen, he might have poured oil upon the troubled waters, allayed the ferment of their passions, appealed to them to give the young king a trial, and remember the danger which would accrue to the empire from disunionmight have crushed down his own ambitious thoughts, and like Caesar (‘Julius Caesar,’ act 3. sc. 2)not to speak of a greater (Joh 6:15)put bravely from him the crown which in the people’s eyes he saw preparing for him. But he did not; rather, in the popular disaffection, he beheld that “tide in the affairs of men which, taken at the flood, leads on to fortune,” and launched himself upon its stream without delay.
3. When favoured by Providence so far as to secure the crown, had he carried out the trust committed to him, to erect a kingdom in which the worship of Jehovah should be faithfully and purely maintained, he should have been established on his throne beyond the possibility of overthrow, and the house of Jeroboam should have shone with a lustre as brilliant as, if not excelling, that of the house of David. But he did not; rather in him was verified the sentiment
“That lowliness is young ambition’s ladder
Whereto the climber-upward turns his face;
But when he once attains the utmost round,
He then unto the ladder turns his back,
Looks in the clouds, scorning the base degrees
By which he did ascend.”
(‘Julius Caesar,’ act 2. sc. 1.)
Jehovah had set Jeroboam on the throne of Israel; Jeroboam when on the throne cast Jehovah behind his back (1Ki 14:7-9).
IV. A MONUMENT OF DESERVED RETRIBUTION. Jeroboam, who might have attained to undying honour, reaped for himself a harvest of eternal infamy. To such a pitch of wickedness did he proceed, both in himself and in his people, whom he corrupted by his example and commanded by his authority, that not only did “the sin of Jeroboam become ever afterwards proverbial as an expression for the highest possible impiety in an Israelitish ruler (1Ki 15:34; 2 Kings’ 2Ki 10:31; 2Ki 13:6; 2Ki 14:24; 2Ki 17:22),. but, it drew down upon him swift and appalling retribution. “The Lord smote him.”
1. In his army with defeat. His troops were routed on the field of war, his fenced cities were captured, his military power was broken.
2. In his house with bereavement. The sudden death of his child Abijah was a sore stroke, to which was added a sorer in the curse that none other of the house of Jeroboam should come to his grave in peace (1Ki 14:12, 1Ki 14:13).
3. In himself with disease. To this the language of veres 20 is believed by some to point (Clarke, Jamieson).
V. A VICTIM OF ALL–DEVOURING DEATH. Jeroboam succumbed to the fatal malady two years after the death of Abijah, and in the twenty-second year of his reign. He expired at Tirzah, and was buried with his fathers.
“Sceptre and crown must tumble down,
And in the dust be equal made
With the poor crooked scythe and spade.”
W.
Fuente: The Complete Pulpit Commentary
b. Abijah.Ch. 13
2Ch 13:1 In the eighteenth year of King Jeroboam, Abijah became king over Judah. 2He reigned three years in Jerusalem; and his mothers name was Michaiah,1 daughter of Uriel of Gibeah.
3And there was war between Abijah and Jeroboam. And Abijah began the war with an army of valiant warriors, four hundred thousand chosen men: and Jeroboam prepared war against him with eight hundred thousand chosen 4men, valiant in might. And Abijah arose on Mount Zemaraim, which is in 5Mount Ephraim, and said, Hear me, Jeroboam and all Israel. Do you not know that the Lord God of Israel gave the kingdom over Israel to David 6for ever, to him and to his sons by a covenant of salt? And Jeroboam son of Nebat, servant of Solomon son of David, arose and rebelled against his 7master. And vain men, of no account, gathered unto him, and withstood Rehoboam son of Solomon; and Rehoboam was young and weak of heart, and held not out against them. 8And now ye are saying that ye will hold out against the kingdom of the Lord in the hand of the sons of David; and ye are a great multitude, and with you are golden calves, which Jeroboam made you for gods. 9Have ye not cast out the priests of the Lord, the sons of Aaron, and the Levites, and made you priests like the nations of the lands? whosoever cometh to fill his hand with a young steer and seven rams is a 10priest to them that are no gods. And we, the Lord is our God, and we have not forsaken Him; and the priests that minister to the Lord are the sons of Aaron, and the Levites in their business. 11And they burn unto the Lord burnt-offerings every morning and every evening, and incense of spices, and laying of bread on the pure table, and the candlestick of gold and its lamps to burn every evening: for we keep the charge of the Lord our God; but ye 12have forsaken Him. And behold, with us, at our head, are God and His priests, and the clanging trumpets to sound against you: sons of Israel, fight not against the Lord God of your fathers; for ye shall not prosper.
13And Jeroboam led round an ambush to come behind them; and they were 14before Judah, and the ambush was behind them. And Judah turned, and behold they had the battle before and behind; and they cried unto the Lord, 15and the priests sounded with the trumpets. And the men of Judah shouted; and when the men of Judah shouted, God smote Jeroboam and all Israel 16before Abijah and Judah. And the sons of Israel fled before Judah; and God gave them into their hand. 17And Abijah and his people smote them with a great slaughter; and there fell slain of Israel five hundred thousand chosen 18men. And the sons of Israel were humbled at that time; and the sons of Judah prevailed, because they trusted in the Lord God of their fathers. 19And Abijah pursued after Jeroboam, and took cities from him: Bethel and her daughters, and Jeshanah2 and her daughters, and Ephron3 and her 20daughters. And Jeroboam had no more strength in the days of Abijah; and 21the Lord smote him, and he died. And Abijah strengthened himself, and took to him fourteen wives, and begat twenty and two sons and sixteen daughters. 22And the rest of the acts of Abijah, and his ways, and his words, 23are written in the commentary of the prophet Iddo. And Abijah slept with his fathers, and they buried him in the city of David; and Asa his son reigned in his stead. In his days the land was quiet ten years.
c. Asa. The Prophets Azariah Son of Oded and Hanani.Ch. 1416
. Asas Theocratic Zeal and Care for the Defence of the Kingdom: 2Ch 14:1-7
2Ch 14:1.And Asa did that which was good and right in the eyes of the Lord 2his God. And he took away the altars of the strange gods, and the high 3places, and brake the pillars, and cut down the Asherim. And commanded Judah to seek the Lord God of their fathers, and to do the law and the 4commandment. And he took away out of all the cities of Judah the high places and the sun-statues: and the kingdom was quiet before him.
5And he built fenced cities in Judah; for the land had rest, and there was 6no war with him in those days; for the Lord gave him rest. And he said to Judah, Let us build these cities, and make about them walls and towers, gates and bars, and the land is yet before us; because we have sought the Lord our God, and He hath given us rest around: and they built and prospered. 7And Asa had an army, bearing shield and spear, out of Judah three hundred thousand, and out of Benjamin, bearing shield and drawing bow, two hundred and eighty thousand: all these were men of valour.
. Asas Victory over Zerah the Ethiopian: 2Ch 14:8-14
8And Zerah the Ethiopian came out against them with a host of a thousand 9thousand, and three hundred chariots; and he came to Mareshah. And Asa went out against him, and they joined battle in the valley of Zephathah at 10Mareshah. And Asa cried unto the Lord his God, and said, Lord, no one is nigh Thee to help with the mighty or with no might; help us, O Lord our God, for we rely on Thee, and in Thy name we go against this multitude: 11O Lord, Thou art our God; no man may hold out against Thee. And the Lord smote the Ethiopians before Asa, and before Judah; and the Ethiopians 12fled. And Asa, and the people that were with him, pursued them unto Gerar: and the Ethiopians fell, so that there was no recovery; for they were broken before the Lord, and before His host; and they carried off very great 13spoil. And they smote all the cities round Gerar; for the terror of the Lord 14was upon them. And they smote also the tents of cattle, and took sheep in abundance, and camels, and returned to Jerusalem.
. The Prophetic Warning of Azariah Son of Oded: 2Ch 15:1-7
2Ch 15:1-2.And the Spirit of God came upon Azariah son of Oded. And he went forth before Asa, and said unto him, Hear ye me, Asa, and all Judah and Benjamin; the Lord is with you, while ye are with Him; and if ye seek Him, He will be found of you; and if ye forsake Him, He will forsake you. 3And many days will be to Israel without the true God, and without a teaching 4priest, and without a law. And he shall return in his trouble unto the Lord God of Israel, and seek Him, and He shall be found of him. 5And in those times is no peace for him that goeth out or cometh in, but great vexations 6on all the inhabitants of the lands. And nation shall be smitten4 by 7nation, and city by city; for God hath vexed them with all trouble. But be ye brave, and let not your hands be slack; for there is a reward for your labour.
. Asas Reform of Worship, and Renewal of Covenant with the Lord: 2Ch 15:8-19
8And when Asa heard these words, and the prophecy of Oded5 the prophet, he took courage, and put away the abominations out of all the land of Judah and Benjamin, and out of the cities which he had taken from Mount Ephraim, and renewed the altar of the Lord, that was before the porch of the Lord. 9And he gathered all Judah and Benjamin, and the strangers with them, out of Ephraim and Manasseh, and out of Simeon; for they fell to him out of Israel in abundance, when they saw that the Lord his God was with him. 10And they gathered at Jerusalem, in the third month of the fifteenth year of 11the reign of Asa. And they sacrificed to the Lord in that day, of the spoil they had brought, seven hundred oxen and seven thousand sheep. 12And they entered into a covenant to seek the Lord God of their fathers with all their 13heart, and with all their soul. And whosoever would not seek the Lord God of Israel should be put to death, small or great, man or woman. 14And they sware unto the Lord with a loud voice, and with clangour, and with trumpets and cornets. 15And all Judah was glad at the oath; for they had sworn with all their heart, and sought Him with their whole desire, and He was found of 16them: and the Lord gave them rest round about. And also Maachah, the mother of Asa the king, he removed from being queen, because she had made an idol for Asherah: and Asa cut down her idol, and crushed it, and burnt it in the brook Kidron. 17But the high places were not taken away out of Israel; but the heart of Asa was perfect all his days. 18And he brought the things which his father and himself had consecrated into the house of God, silver and gold, and vessels. 19And there was no more war unto the thirty-fifth year of the reign of Asa.
. The War with Baasha of Israel: 2Ch 16:1-6
2Ch 16:1.In the thirty-sixth year6 of the reign of Asa, Baasha king of Israel came up against Judah, and built Ramah, to let no one come out or go in to 2Asa king of Judah. And Asa brought out silver and gold out of the treasures of the house of the Lord, and of the kings house, and sent to Benhadad king 3of Syria, that dwelt at Damascus,7 saying: A league is between me and thee, and between my father and thy father: behold, I have sent thee silver and gold; go, break thy league with Baasha king of Israel, that he may depart from me. 4And Benhadad hearkened unto King Asa, and sent the captains of his army against the cities of Israel; and they smote Ijon, and Dan, and Abelmaim, 5and all the stores of the cities of Naphtali. And when Baasha heard 6it, he left off building of Ramah, and let his work cease. And Asa the king took all Judah, and carried away the stones of Ramah, and its timber, with which Baasha had built, and built therewith Geba and Mizpah.
. Hananis Prophetic Warning: Asas Transgression and End: 2Ch 16:7-14
7And at that time came Hanani the seer to Asa king of Judah, and said unto him, Because thou hast relied on the king of Syria, and hast not relied on the Lord thy God, therefore is the host of the king of Syria escaped from thy hand. 8Were not the Ethiopians and the Lubites a huge host, in chariots and horsemen very many? and when thou didst rely on the Lord, He gave them into thy hand. 9For the eyes of the Lord run throughout all the earth, to prove Himself strong for those whose heart relies wholly on Him: thou 10hast done foolishly in this; for henceforth thou shalt have wars. And Asa was displeased with the seer, and put him in the prison; for he was in a rage with him because of this. And Asa oppressed some of the people at that time.
11And, behold, the acts of Asa, first and last, behold, they are written in 12the book of the kings of Judah and Israel. And Asa, in the thirty-ninth year of his reign, was diseased in his feet, until his disease was very great: and in his disease also he sought not the Lord, but to the physicians. 13And Asa slept with his fathers; and he died in the forty-first year of his reign. 14And they buried him in his own tomb, which he had dug for himself in the city of David; and they laid him in the bed which was filled with sweet odours of divers kinds, compounded by art; and they made a very great burning for him.
EXEGETICAL
The histories of both reigns, that of Abijah and that of Asa, are presented here in a very extended form, when compared with the parallel accounts in 1Ki 15:1-24; and in particular, there are several discourses of a prophetic nature in the history of Abijah, one addressed by this king himself on Mount Zemaraim to Jeroboam and the army of Israel (ch 13:412), and in that of Asa, the warnings of the seers Azariah son of Oded and Hanani (2Ch 15:2-7; 2Ch 16:7-10), by the insertion of which the Chronist has considerably enlarged his account. But with respect to the history of war and worship, his representation is a far richer gain from the ancient sources than that preserved in 1 Kings 15.
I. Abijah: 2 Chronicles 13; comp. 1Ki 15:1-8.In the eighteenth year of King Jeroboam. This date of the beginning of Abijahs reign is also given in 1 Kings, and also the three years duration of his reign (he is, moreover, always called ; see on 2Ch 11:22).And his mothers name was Michaiah, daughter of Uriel of Gibeah. As Abijahs mother is called Maachah, not merely 2Ch 11:20 ff., but also 1Ki 15:2, the present name must be regarded as a mistake for the original . Her father, Uriel of Gibeah, is to be regarded as the husband of Tamer the daughter of Absalom, and herself, therefore, as the grand-daughter of the latter; see on 2Ch 11:20. From the Maachah, further mentioned 2Ch 15:16 (and 1Ki 15:13), the mother of Asa, whom he removed from the dignity of a gebirah (mistress, Sultana Walide, queen-mother) for her idolatry, she is scarcely to be considered different; rather is her designation there as mother to be supposed = grandmother, and her continued regency under her grandson Asa is to be explained simply from the brief duration of Abijahs reign, and the probable minority of Asa at his death (comp. Athaliahs attempt to reign instead of her grandson Joash, 2 Chronicles 22). Against the assumption by Thenius and Bertheau of the diversity of the two Maachahs (of whom the mother of Abijah was the daughter of Absalom, but the mother of Asa in reality the one who is here falsely called a daughter of Uriel of Gibeah), see Keil, p. 261, Rem.
2Ch 13:3 ff. Abijahs War with Jeroboam.And Abijah began the war with 400,000 chosen men. Neither this number nor the double number of the warriors of Jeroboam should be taken strictly, as is abundantly clear from the substantial agreement of both numbers with the results of Joabs enumeration under David (800,000 men-at-arms of Israel and 500,000 of Judah; comp. 1 Chronicles 21). Less probable is the assumption of an error in transcription, resting on a change of the numeral letters, as the cause of these almost incredibly high numbers (Kennicott, Dissert. Gen. 27; J. Pye-Smith, The Scripture Testimony to the Messiah, 6th edit. vol. 1. p. 29); for to explain the fact in this way, we must assume several such mistakes or corruptions in similar circumstances, which would be very strange. Comp. also on 2 Chronicles 17, and Evangelical and Ethical Reflections, No. 3.
2Ch 13:4. And Abijah arose on Mount Zemaraim, obviously a steep cliff or summit lying between the contending armies, from which the king addressed the foe in like manner as Jotham once addressed the Shechemites from Mount Gerizim, Jdg 9:7. That every single warrior of the host of Israel, numbering several hundred thousands, could have heard his words is not said, and need not be assumed. The situation of Mount Zemarami is no longer to be ascertained. It was probably in the neighbourhood of Bethel, near which is a town, Jos 18:22, named (Zemaraim), the ruins of which may have been found in el Sumra, between Jerusalem and Jericho, near the valley of the Jordan. At all events, the locality should be sought east of Bethel (Robinson, Phys. Geogr. of the Holy Land, p. 38), and this el Sumra may lie too far in a south-easterly direction.
2Ch 13:5. Do you not know, literally, Is it not to you, concerns it not you, to know? comp., for example, 1Ch 13:4.That the Lord gave to him and to his sons by a covenant of salt, by an irrevocable covenant; comp. Lev 2:13; Num 18:19. belongs to the whole sentence, as accusative of restriction (therefore: in the manner of a covenant of salt).
2Ch 13:7. And vain men, of no account, gathered unto him, properly, sons of worthlessness, children of Belial, a phrase occurring not elsewhere in Chronicles, but again in 1Ki 21:10; 1Ki 21:13. On , loose, fickle men, comp. Jdg 9:4; Jdg 11:3.And withstood Rehoboam, showed themselves strong against him ( ); comp. the ( ) resistance afterwards shown on the part of Rehoboam to this opposition.Rehoboam was young and weak of heart, faint-hearted, unstable. The term , young, used of Rehoboam when already king, appears not specially to favour the former statement (2Ch 12:13) that he was then forty-one years old, and to require the change of this age into twenty-one years. Moreover, Abijah relates in this his speech the events in the revolt of the ten tribes from Rehoboam in a very inexact way (Rehoboam did not show himself weak of heart on that occasion, but rather hard and daring of heart, etc.); for he clearly wishes to justify his father as far as possible, and roll all the blame of the revolt of the ten tribes on Jeroboam and his worthless followers (Keil).
2Ch 13:8. The kingdom of the Lord in the hand of the sons of David, the theocratic kingdom founded by David, and hereditary in his house (comp. 1Ch 29:23 and the like).
2Ch 13:9. Have ye not made you priests like the nations of the lands, not divinely called, but only humanly chosen, priests, like those of heathendom; comp. 1Ki 12:31.Whosoever cometh to fill his hand, that is, institute and consecrate himself priest of the new worship; comp. Exo 28:41; Exo 29:9; Exo 32:29; see 1Ki 13:33. The following words: with a young steer (literally, with a steer the son of the herd, and seven rams, belong not so much to fill as to cometh ( , as Psa 40:8). As according to Exodus 29 the offerings to be made on the consecration of a priest consisted of a young steer as a sin-offering, a ram as a burnt-offering, and a ram of consecration, and this presented on seven days in succession (thus in all seven steers and fourteen rams), the offering appears here to be imperfectly stated, not on account of an inaccurate report, but because Abijah might know that in fact there had been a considerable deviation from the strict requirements of the law, in order the more speedily to obtain a new priesthood. Indeed, it was a priesthood of non-gods or ungods (comp. Deu 32:21) which was so founded.
2Ch 13:10. And the Levites in their business (in the business, ), performing their office in the legal way; comp. 1Ch 23:28 ff.
2Ch 13:11. Burn unto the Lord burntofferings, fumigate, turn into smoke, , which is then zeugmatically connected with the laying of the shew-bread and the lighting of the lamps, which are also parts of the priestly office. On these various priestly functions, that are then combined as a keeping of the charge of the Lord (Lev 8:35), comp. Exo 29:38 ff; Exo 25:30 ff; Exo 27:20 ff.; Lev 24:7 ff.
2Ch 13:12. The clanging trumpets to sound are made prominent, because God had expressly designated them in the law as the pledges on account of which He would remember and help His people in war, Num 10:9.
2Ch 13:13 ff. Judahs Victory over the Superior Force of Israel.To come behind them; comp. Jos 8:2; Jdg 20:29 ff.
2Ch 13:15. And the men of Judah shouted. Keil rightly says: In and the loud cry of the warriors and the clanging of the priests with the trumpets are combined, and is to be referred neither alone to the war-cry of the combatants assailing the enemy, nor, with Berth. (and Kamph.), to the blowing of the clanging trumpets; comp. also Jdg 7:19 ff. (Gideon in the conflict with the Midianites).
2Ch 13:17. Smote them with a great slaughter; for the phrase, see Num 11:33; Jos 10:30. For the number 500,000, which appears inconceivably great as the number of those who fell in the one field at Zemaraim, comp. Evangelical and Ethical Reflections, No. 3.
2Ch 13:18. The sons of Israel were humbled (comp. in 2Ch 12:6 f.), or weakened by their enormous loss (comp. Jdg 3:30; Jdg 8:28; 1Sa 7:13).
2Ch 13:19. Bethel and her daughters, her daughter towns; comp. Neh 11:25. Besides this border city of south Israel, well known from Gen 12:8; Gen 28:19; Gen 35:15, Jos 7:12, etc. (the present Beitin), are named the otherwise unknown Jeshanah (or Jesyna; comp. Crit. Note), and an Ephron, as cities taken by Abijah from the conquered. The last has scarcely anything but the name common with Mount Ephron on the south border of Benjamin (Jos 15:9), but should probably be identified with Ophrah near Bethel (Jdg 6:11), or the town Ephraim situated there, mentioned Josh. 11:54 (comp. Josephus, B. J. iv. 9. 9), especially if we are to read , with the Masorah; see Crit. Note.
2Ch 13:20. And Jeroboam had no more strength; , as 2Ch 20:37; 1Ch 29:14.And the Lord smote him, and he died, not snatched him away by a sudden death (of which nothing is known from 1 Kings), but smote him, visited him with misfortune (comp. in 2Ch 13:15 and 2Ch 21:18) till his death, referring probably to that which is related in 1Ki 14:1-18.
2Ch 13:21 ff. Family History of Abijah; his End.And Abijah strengthened himself (, as 2Ch 12:13), and took to him fourteen wives. Comp. the Evangelical and Ethical Reflections in the previous section, No. 3. Abijah must have had most of these fourteen wives before he ascended the throne, or at least before his war with Jeroboam. That he took them after the war follows only apparently from the position in the narrative, which has no chronologic import.
2Ch 13:22. Are written in the commentary of the prophet Iddo. Comp. on this source of our author, Introd. 5, II. p. 17.
2 Chronicles 13:23. And Asa . . . in his days the land was quiet ten years, in consequence of the great victory of his father over Jeroboam, and the weakening of the northern kingdom thereby occasioned; comp. 2Ch 14:4-5; 2Ch 15:19.
II. Asa: 1. His Theocratic Zeal and Care for the Defence of the Kingdom: 2Ch 14:1-7; comp. 1Ki 15:9-12; 1Ki 15:14-15.And Asa did that which was good and right; comp. 2Ch 31:20.
2Ch 14:2. Took away the altars of the strange gods, consecrated to strange gods, of the idolatrous foreign countries; comp. Gen 35:2; Gen 35:4. That only these, and not also high places, or illegal places of sacrifice consecrated to Jehovah, were removed by him, is clear from 2Ch 15:17.And brake the pillars, the memorial stones erected to Baal (); comp. Exo 34:13; Jdg 3:7; 2Ki 3:2. Likewise the Asherim, wooden posts and holy frees consecrated to Astarte; comp. 1Ki 14:23, and Bhr on the passage.On 2Ch 14:3, comp. 2Ch 15:12.
2Ch 14:4. And he took away . . . the high places and the sun-statues; , the statues before the altars of Baal, consecrated to him as the sun-god; comp. 2Ch 34:4; Lev 26:30; Movers, Die Phnizier, i. 343 ff.And the kingdom was quiet before him, that is, under him, under his eye (); comp. Num 8:22; Psa 72:5; Pro 4:3.
2Ch 14:5. Built fenced cities in Judah . . . in those days, during this quiet of ten years. Comp. Rehoboams fortifications, 2Ch 11:5 ff.
2Ch 14:6. Let us build these cities. What cities? It is not said; but certainly Geba and Mizpah, which were built after the war with Baasha (2Ch 16:6). Asa assigns as the motive for these buildings: the land is yet before us, free, open to us, unoccupied by the foe; comp. Gen 13:9.And they built and prospered. Vulg. very free, yet in substance correct; nullumque in exstruendo impedimentum fuit.
2Ch 14:7. Bearing shield and spear. The great or long shield () is here meant, in opposition to the short or round shield () then mentioned; the same difference as in 2Ch 9:15-16. That the Jews had exclusively only long shields and spears, and the Benjamites only short shields and bows, as armour, need not be assumed; the representation is only relative, summary, and not to be pressed, as also the numbers (300,000 of the Jews and 280,000 of the Benjamites) are obviously only round. They are, moreover, so far as the whole population fit to bear arms is concerned, by no means incredible. With respect to the comparatively high number of 280,000 Benjamites, we are to consider not only their lighter armour (which might be borne by younger and weaker men), but also that Benjamin was an eminently warlike tribe, a ravening wolf according to Jacobs prophetic word, Gen 49:27, that must have taken the field with all possible force. Comp. also on 1Ch 7:6-11, and the Evangelical and Ethical Reflections, No. 3.
2. Asas Victory over Zerah the Ethiopian: 2Ch 14:8-14, a section wanting in Kings.And Zerah the Ethiopian came out against him. This Zerah (Sept. ; Vulg. Zara) counts with most recent expositors, on account of the similarity of name, as the same with the Egyptian King Osorchon I., successor of Shishak-Sesonchis, and so the second king of the twenty-second or Bubastite Dynasty (comp. Unger, Manetho, p. 233; Thenius on 1Ki 15:23); whereas Hitzig rather identifies him with the Sabakos of Herodotus (Gesch. des V. Isr. p. 165 f.; comp. Herod, II. 137 ff., 152), but Brugsch takes him for an Ethiopian, not Egyptian, ruler, who, under the reign of Takeloth I. (about 944 b.c.), invaded the southwest of Asia and Egypt as a conqueror. The last assumption certainly agrees best, as well with the Biblical chronology as with the designation of Zerah as a Kushite.With a host of 1,000,000. On this number, as scarcely to be pressed, but rather depending on a rough and ideal estimate, see the Evangelical and Ethical Reflections, No. 3.And he came to Mareshah, mentioned in 2Ch 11:9, between Hebron and Ashdod.
2Ch 14:9. And Asa went out against him, literally, before him; comp. 15:2; 1Ch 19:14; 1Ch 14:8.In the valley of Zephathah, scarcely = Tell es Safieh (Robinson, Pal. ii. 625), but a place nearer Mareshah, perhaps that described by Robinson, II. 613.
2Ch 14:10. Lord, no one is nigh Thee to help, no one is able like Thee (literally, with Thee; comp. 2Ch 20:6; Psa 73:25) to help.With the mighty, or with no might, between the mighty and the impotent ( with following, as Gen 1:13, etc.); the help of God is conceived as imparted either to the mighty or the weak, and therefore as between both. Some conceive the passage otherwise; Vulg., Ramb., S. Schmidt, etc.: Domine, non est apud te ulla distantia utrum in paucis auxilieris an in pluribus; Berth., Keil, etc.: No other than Thou can help in an unequal combat, that is, help the weaker part; Kamph. (writing conjecturally for ): It is impossible that anything could prevail ( , as 2Ch 13:20, etc.), whether the mighty or the weak. Substantially correct, though inexact, Luther: It is no difference with Thee to help among many, or where there is no power.In Thy name we go against this multitude, trusting to Thy help.No man may hold out against Thee. For the omission of with , comp. 2Ch 20:37 (1Ch 29:14; 2 Chron. 13:25). On the sentence, comp. (partly at least) Psa 9:20 a.
2Ch 14:12. And Asa . . . pursued them unto Gerar, the old Philistine city, now Khirbet el Gerar, three and a half hours south-east of Gaza.And the Ethiopians fell, so that there was no recovery, not so that there was none left living (Berth., Kamph., etc), but so that they could not rally, ut eis vivificatio, i. e. copias restaurandi ratio non esset (J. H. Mich., Keil, etc.). stands for of the older style, in the sense of so that not (comp. Ew. 315, c). , preservation of life, revival, as Gen 45:5; Ezr 9:8-9.For they were broken (, as Eze 30:8) before the Lord, and before His host; Asas army is here so called as the instrument of the divine justice against the haughty foe. To think of a host of angels that had contended invisibly on the side of the Jews (Starke and other older writers, with allusion to Gen 32:2 f.) is without any warrant, as the term , especially in the singular, stands for a single earthly army.
2Ch 14:13. And they smote all the cities around Gerar, probably because, like the Philistines generally, they had made common cause with the Cushites, and joined them against the Jews.For the terror of the Lord, a terror occasioned by the Lord, and therefore the more powerful; comp. 17:10, 20:29; 1Sa 11:7.
2Ch 14:14. And they smote also the tents of cattle, the herds of the nomad tribes in the neighbourhood of Gerar (in the northern regions of the wilderness of Shur and Paran, the old country of the Amalekites).
3. Prophetic Warning of Azariah Son of Oded to Asa returning Home: 2Ch 15:1-7 (likewise peculiar to Chronicles).Upon Azariah son of Oded. The names of both father and son occur only here: the identification of Oded with Iddo (2Ch 9:29; 2Ch 12:15) is an idle fancy of some ancients.
2Ch 15:2. Before Asa, to meet him; comp. on 2Ch 14:9.The Lord is with you, while you are with Him. Comp. Jam 4:8; and with respect to the following sentence, 1Ch 28:9; 2Ch 12:5; 2Ch 24:20; Jer 29:13.
2Ch 15:3. And many days will be to Israel without the true God. The Sept. and Vulg., Luther, Clericus, and most moderns rightly refer these words to the future, and thus conceive them to be a prediction of that which was to happen with respect to the relation of Gods people to the Lord,a prediction of like import with Hos 3:4-5. For this view speaks, on the one hand, the generality of the term Israel, which appears to be used here in the same ideal sense as in 2Ch 11:3; 2Ch 12:1, and, on the other hand, the absence of any more precise date in , by which that which is said is characterized as a general truth holding for all times; but the reference to any definite earlier time, with which, besides, the closing monition in 2Ch 15:7 would ill agree, is absolutely excluded. Neither the time of the judges, with its illegal conditions and its closing reformation by Samuel, is described by the prophet (against Vitr. and Ramb.), nor the last decennium of the southern kingdom before the reforms of Asa (as the Syr., Arab., Raschi, Berth., think), nor, finally, the circumstances of the northern kingdom since Jeroboam (Targ., Tremell., Grotius, etc.). The last opinion is certainly the most arbitrary of all; for what occasion had the prophet to greet the king of the southern kingdom, returning as a conqueror after deliverance from a great danger, with a reflection on the errors and calamities of the northern kingdom? But if we refer the words as a prophecy to the future, no unsuitable limitation must be introduced (as, for example, to the Babylonish exile, of which Kimchi, Mariana, S. Schmidt, have thought). It is the whole future of the people of God, of which the prophet asserts the law: If ye turn away from God, He will turn away from you. Comp. besides, Evangelical and Ethical Reflections, No. 1. On the true God, properly, God of truth, , comp. Jer 10:10 and Isa 65:16 ( ). , properly, to not a god of truth; , not essentially different from , 1Ch 22:4, 2Ch 20:35, is distinguished from only as is distinguished from : the latter expresses the being in a state, the former the falling into it (Keil).Without a teaching priest, without priests to perform the function of teaching (Lev 10:10; Deu 33:10); the special reference to the high priest (Vitr. and others) has no ground in the context. To the defect in teaching priests corresponds the defect in a law; for where there is no , there is no !
2Ch 15:5 f. The prophetic address returns after a passing brief promise of salvation (2Ch 15:4 b) to the description of the lamentable effects of the future apostasy from God.N peace for him that goeth out or cometh in, thus no free, peaceful intercourse; on going out and in, comp. 2Ch 16:1; Zec 8:10; Jos 6:1; on the following great vexations (), Deu 28:20; Amo 3:9. All the inhabitants of the lands are all the inhabitants of the provinces of Israel (or Judah); see 2Ch 34:33. The view of the speaker here scarcely extends over the whole inhabited globe (Kamph.), although in the following verse he transcends the boundaries of Judah, and depicts its attraction into the confusion and conflict of the neighbouring nations.And nation shall be smitten by nation. Kamphausens rendering: they are pushed nation on nation, is too farfetched, and by no means required by the meaning of . The Jews had a striking fulfilment of this gloomy foreboding of a bellum omnium contra omnes in the times of Nebuchadnezzar; a second in the destruction of Jerusalem by the Romans, with respect to which Christ also makes use of similar prophetic expressions, Luk 21:10; Luk 21:26, and the parallels.For God hath vexed them with all trouble; comp. Jdg 4:15; Zec 14:13.
2Ch 15:7. But be ye brave, and let not pour hands be slack; comp. Zep 3:16; Neh 6:9; and the hands becoming slack as a figure of sinking courage, 2Sa 4:1; Isa 35:3; Heb 12:11. On the closing promise of reward, comp. Jer 31:16; 1Co 3:8; 1Co 15:58.
4. Asas Reform of Worship and Renewal of Covenant with the Lord: 2Ch 15:8-19.And when Asa heard . . . this prophecy of Oded the prophet. The Hebrew text has not , but . This circumstance points to a corruption of the passage, as well as the absence of before , which was to be expected according to 2Ch 15:1. As the readings of the Sept. and Vulg. (see Crit. Note) may be only later attempts at emendation, and as the assumption of a double name of Azariah, according to which he was at times called by the name of his father (Starke and other ancients), is certainly as questionable as the transposition of the corresponding names in 2Ch 15:1 into Oded son of Azariah (Mov.), it appears most advisable to remove the words ) from the text as an old gloss (Berth.), or (with Keil) to assume the omission of several words after (say ).He took courage (), according to Azariahs exhortation: be ye brave, .Put away the abominations, properly, make to pass over (, as 1Ki 15:12) the abominations, the idols; comp. 2Ki 23:13; 2Ki 23:24; Eze 30:7-8; Dan 9:27.Which he had taken from Mount Ephraim, , as 2Ch 13:19; 2Ch 17:2. According to the former of these passages, it appears that these were the cities that Abijah, Asas father, had taken. In fact this assumption is necessary, because no war of Asa with the northern kingdom had taken place at this time. A co-operation of Asa as lieutenant or joint-commander with his father in that war seems a questionable assumption, on account of his then very great youth (perhaps his minority; comp. on 2Ch 13:1).And renewed the altar of the Lord, that was before the porch of the Lord, the altar of burnt-offering, that might have been in need of repair sixty years after its erection by Solomon (2Ch 8:12). Yet , renovare (comp. 2Ch 24:4), might possibly also be taken in the sense of consecrate again, after the previous defilement by idolatry (Vulg.: dedicavit; Berth., Kamph., etc.).
2Ch 15:9 ff. The Great Festival on the Renewal of the Theocratic Covenant.And the strangers with them, out of Ephraim. That by these strangers are meant not merely the theocratically – disposed immigrants into Judah under Rehoboam (11:16), but also a newer addition to them that had come under Asa himself, is expressly asserted in the following words (comp. 30:11, 18). The mention of Simeon with Ephraim and Manasseh, and therefore as a district belonging to the northern kingdom, is scarcely to be explained by a migration of many Simeonites to North Palestine (Berth., Kamph.), but rather by th fact that the tribe of Simeon, though in a geographical situation it belonged to the kingdom of Judah, yet in the point of idolatry had made common cause with the northern kingdom by the erection of that impure worship of Jehovah at Beersheba, of which Amo 4:4; Amo 5:5; Amo 8:14 speaks along with Bethel and Gilgal (correctly Keil, Net., etc.).
2Ch 15:10. In the third month of the fifteenth, year of the reign of Asa, in the spring of the year 940 b.c.; comp. Hitzig, Gesch. p. 197.
2Ch 15:11. And they sacrificed . . . of the spoil they had brought, in the war with the Ethiopians and their allies; for this war, though it broke out in the eleventh year of Asa (2 Chronicles 13:23; 14:8), might have extended even to the present date, and therefore lasted for four years; the statement in 2Ch 14:8-14 admits of this very well.
2Ch 15:12. They entered into a covenant, a new covenant of peace with God; comp. , Jer 34:10; Neh 10:30.
2Ch 15:13. And whosoever . . . should be put to death, according to the strict letter of the law, Deu 17:2-6; comp. 2Ch 13:10; 2Ch 13:17. Observe the present trace of a far higher age of the book of Deuteronomy than the time of Josiah, where modern criticism places its origin. Comp. Schrder, Deuteron. Einl. pp. 25, 32; Kleinert, Das Deuteron. und der Deutoronomiker, 1872, especially p. 136 ff.
2Ch 15:14. And they sware unto the Lord with a loud voice. On the musical instruments accompanying this act of the solemn renewal of the covenant, comp. 23:13; Neh 12:27 ff.
2Ch 15:16-18. Comp. Bhr on the almost literally coinciding parallel 1Ki 15:13-15.And also Maachah, the mother of Asa the king, he removed. In 1 Kings stands simply , his mother, because there Maachah had been mentioned just before (2Ch 15:10). For the rest, comp. on 2Ch 13:1.And Asa cut down her idol, and crushed it, and burnt it. The crushing (comp. Exo 32:20; 2Ki 23:15) is mentioned only by the Chronist; in 1 Kings is wanting.
2Ch 15:17. Out of Israel is wanting in 1 Kings. It naturally means the southern kingdom as the legitimate and normal people of Israel; comp. 2Ch 15:3.But the heart of Asa was perfect, entirely devoted to the Lord. The expressly added 1 Kings is here omitted, because the , as predicate to , is plain enough of itself (comp. 2Ch 16:9; 2Ch 19:9); that is, Asas exclusive interest in the worship of Jehovah at Jerusalem, not in that (still tolerated) worship on the high places, is distinctly enough expressed.
2Ch 15:19, introducing the following account of the war.And there was no more war unto the thirty-fifth year of the reign of Asa. The contradiction to 1Ki 15:16 : And there was war between Asa and Baasha king of Israel all their days, is in so far only apparent, as there denotes only a state of hostility, here a formal war actually carried on in open field. It is not so easy to explain the difficulty involved in the date: unto the thirty-fifth year of Asas reign; see on 16:1.
5. Asas War with Baasha: 2Ch 16:1-6; comp. 1Ki 15:17-23.In the thirty-sixth year of the reign of Asa. As, according to 1Ki 16:8; 1Ki 16:10, Baasha died in the twenty-sixth year of Asas reign, and his successor Elah was killed before two years more had elapsed, and therefore in the twenty-seventh or twenty-eighth year of this king, the misplacing of the war between Asa and Baasha in the thirty-sixth year of the latter involves an error, and a very old one, already noted by the Sept., and provided with an attempt at emendation (see Crit. Note). A mistake of the pen, that, as 2Ch 10:19 shows, existed perhaps in the sources of the Chronist, is probably the ground of this error; and 36 appears to have been miswritten for 16 (and in accordance with this, in 2Ch 15:19, 35 for 15). From the similarity of the numeral (30) to (1o) in the old Hebrew character, this change was very possible; and the circumstance that Asas reform of worship, 2Ch 15:10, took place in the third month of his fifteenth year, agrees on the whole very well with this determination of time; there results an interval of a year or a year and a half between the reform and the new war. The solution preferred by most of the old expositors, that the thirty-sixth year of the kingdom of Asa, that is, the thirty-sixth year from the founding of the kingdom of Judah by Rehoboam, which coincides with the sixteenth year of the reign of Asa, is meant (des Vignoles, Ramb., Starke, Mich., and Hengstenberg, Gesch. des Reiches Gottes, iii. 169), is not consistent with the word , which in this connection always signifies reign, sovereignty. The attempts made by Movers (Chron. p. 255 ff.) and Thenius (on 1 Kings 15) to explain this surprising mistake are too artificial, and arbitrary (see, on the contrary side, Berth. p. 325). On the following particulars, coinciding almost word for word with 1Ki 15:17 ff, comp. Bhrs exposition.
2Ch 16:2. And sent to Benhadad. Instead of the form , presented here and generally in the Old Testament, the Assyrian monuments constantly exhibit this name in the form Binhidri (Schrader, Die Keilinschriften, p. 101 f.), thus agreeing with, the of the Sept. ( = ).
2Ch 16:4. And they smote Abel-maim = Abel-beth-maachah of the parallel text in 1 Kings, as is clear from 2Sa 20:14.And all the stores of the cities of Naphtali. For this 1 Kings has: And all Cinneroth, with all the land of Naphtali. That the one of the two readings has arisen from the other by misunderstanding or miswriting seems certain; perhaps the in 1 Kings is corrupted from (Gesen.-Dietrich im Lex.), though our might possibly also be an explanation of the , 1 Kings 15, whereby the Chronist might have characterized the high fertility of the district of Cinneroth (or Cinnereth, Jos 19:35) by the symbolic expression: stores (corn-magazines) of the cities of Naphtali (so Keil).
2Ch 16:5. And let his work cease. Instead of this, 1Ki 15:21 : and dwelt in Tirzah. In our , scarcely anything else is t be seen but an attempt at interpretation, where the words had become illegible (Berth., Kamph.); for after the words: he left off building of Ramah, a second repetition of the thought, that Baasha gave up his undertaking against Judah, was obviously superfluous (against Keil).
2Ch 16:6. And built therewith Geba and Mizpah, the former (Geba of Benjamin in 1 Kings) half an hour north-east, the latter an hour south-west, of Jerusalem. The historical character of this notice is confirmed by Jer 41:9, where a pit made by Asa in Mizpah is mentioned.
6. Hananis Prophetic Warning: Asas Transgression and End: 2Ch 16:7-14.And at that time came Hanani. This prophet () is otherwise unknown, though he appears to be identical with the father of the prophet Jehu ben Hanani, who about this time announced to Baasha the downfall of his house (1Ki 16:1); comp. 19:2. That this Hanani was the author of the prophetic sentence () quoted by Hos 7:12, whereby Israel is warned against a league with foreign powers, or more definitely, that the present oracle of Hanani, without naming its author, is quoted in this passage of Hosea, is the quite untenable conjecture of some moderns, for example, Frst (Gesch. der bibl. Lit. ii. 206, 293).Therefore is the host of the king of Syria escaped from thy hand, the occasion has escaped thee of smiting both at once, Baasha of Israel and his presumptive ally the Syrian king. Comp. the rebuke by Elisha of Joash of Israel, for smiting only three times with the arrows instead of five or six times (2Ki 13:15 ff.).
2Ch 16:8. Confirmatory reference to the victory of Asa over Zerah (14:8 ff.). For the Lubites, comp. on 13:3f.
2Ch 16:9. For the eyes of the Lord, etc., literally, for Jehovah, His eyes. On to prove himself strong for any one, that is, help him mightily, comp. 1Ch 11:10. On running about, , comp. Jer 5:1; Zec 4:10. Before the relative is omitted; comp. 1Ch 15:12.For henceforth thou shall have wars, entanglements in unhappy worldly transactions, in the dangerous mazes of the policy of the great powers; a prediction of misfortune that was abundantly fulfilled, if not in Asa himself, yet in his successors until the exile.
2Ch 16:10. Put him in the prison, properly, house of the stocks; turning round, is the well-known instrument of torture for locking round the culprit, in which Jeremiah also and Paul were forced to languish (Jer 20:2; Jer 29:26; Act 16:24). Comp. the equivalent , Job 13:27; Job 33:11.And Asa oppressed some of the people at that time, from anger at the deserved censure of the prophet (on the suitableness and importance of this address, see the Evangelical and Ethical Reflections). , properly, shatter, in Pi.: oppress, misuse, as Job 20:19.
2Ch 16:11-14. Asas End. On 2Ch 16:11, comp. Introd. 5, II.
2Ch 16:12. And Asa . . . was diseased in his feet, probably with gout; the following also: his disease was very great (literally, till it reached a great height, ), Points to severe suffering of this kind.And in his disease also he sought not the Lord, but to the physicians., first with the accusative of the object , as is usual elsewhere, then with , by which preposition is elsewhere designated, inquiring or seeking help from God or from idols (1Ch 10:14; 1Sa 28:7; 2Ki 1:2 ff.); thus here expressing a superstitious trust in the physicians, and accordingly not opposed to the right of making use of medical aid, especially in cases of sickness; so far from this, that inversely the not seeking of the Lord may be regarded as a not seeking of his priests who were in Israel, analogous to the Egyptian priests, the legitimate physicians (as is done by K. Ad. Menzel in his posthumous work, Religion und Stadtsidee, 1872, p. 29).
2Ch 16:14. Asas solemn burial is related by the Chronist with surprising detail, probably on account of the heathenish pomp and luxury which it displayed, reminding us of the manner of the Egyptian Pharaohs.And they buried him in his own tomb, literally, in his own sepulchres; comp. 2Ki 22:20; Job 21:32. This preparation of a burial-place or mausoleum, different from the common tombs of the kings, reminds us of the customs of the Egyptian kings, or at all events (comp. our Remark on Job 3:14) indicates a haughty inclination to self-apotheosis incompatible with a genuine theocratic disposition; comp. Isa 22:16 ff.Laid him in the bed which was filled with sweet odours of divers kinds. On , kinds, comp. Ps. 165:13, Dan 3:5; the term may well serve to describe more precisely the foregoing , spices (Son 4:10 ff.).Compounded by art, properly, compounded by compounding of work, by the work of the artificer; comp. Exo 30:25; Exo 30:35, and 1Ch 9:30. is in this connection ; the assumption that the latter word is omitted is unnecessary.And they made a very great burning for him, namely, of the sweet-smelling substances of the kind mentioned. Such burnings of incense were always made at the burial of the kings of Judah, as appears from Jer 34:5. But what the Chronist notices as culpable is the exaggerated splendour and lavish excess with which the custom was observed in the burial of Asa, as if it were the burial of a Pharaoh of Egypt (comp. Wilkinson, Manners and Customs, etc., ii. 385 f.; Uhlemann, Egypt. Alterthumsk. ii. 325). Against the assumption of some, as Michaelis (De combustione et humatione mortuorum apud Hebros, in his Syntagma dissertatt. i. 225 sqq.), that the body of the king was burned among the spices, see Geier, De luctu Hebror. c. vi, who rightly maintains that such cases as the burning of Saul and his sons were exceptions to the general custom of Hebrew antiquity.
Evangelical and Ethical Reflections and Apologetic Remarks on 2 Chronicles 13-16
1. To much that is original, and in a theological sense important, in the comparatively full account given by our author of the reigns of Abijah and Asa, belong especially the three speeches which it contains, of which the old parallel text presents neither a brief rsum nor even a passing trace. All three are in a high degree characteristic, and point to a primitive tradition, true in all essentials to word and deed as their source. The address of Abijah to the Ephraimites from Mount Zemaraim is strictly an oratio pro domo, a defence of a royal representative of the house of David maintaining the good cause of his theocratic inheritance. With no little skill, and with much diplomatic art as well as downright popular rhetoric, all is put forward that can be said for the legitimate kingdom and worship, and against the usurpation of Jeroboam. There is reference, on the one hand, to the unchangeableness of the covenant with Jehovah (13:5), to the divine origin of the Davidic dynasty (as a kingdom of the Lord in the hand of the sons of David, 2Ch 16:8), to the beauty and established order of the service of God in the central sanctuary at Jerusalem, and to the hereditary legal chartered dignity of the theocratic priesthood (2Ch 16:10-12); and, on the other hand, to the unworthy aims of the revolution party led by Jeroboam (the men of Belial who took advantage of the tender youth, inexperience, and weakness of Rehoboam, 2Ch 16:7), to the folly of the worship of the golden calves, the illegal and heathenish character of its priesthood, the hopelessness of a contest with Jehovah, the God of their fathers (2Ch 16:8-9; 2Ch 16:12), in the tone now of fine irony, now of bitter scorn, and now of threatening earnest. The whole, inclusive of the partisan, one-sided, and somewhat distorted reference to the procedure in the separation of the kingdom (2Ch 16:7), appears a masterpiece of political eloquence, the present form of which (taken, no doubt, from the Midrasch of the prophet Iddo quoted in 2 Chronicles 16:22) may be ideally conceived; but the chief context and process of thought can scarcely be a pure invention. No less original and characteristic are the two prophetic speeches inserted in the history of Asas reign. The speech of Azariah son of Oded (2Ch 15:2-7) unfolds at the moment a gloomy picture of the future godlessness of the people forsaking their God more and more, and of the troubles and judgments arising from their unfaithfulness, where the tone of jubilant gladness for the great victory secured, and the announcement of optimistic expectations, would have seemed most natural. Instead of a panegyristic flatterer courting princely favour, a deeply-earnest prophet of woe greets the king returning in triumph, who has certainly words of acknowledgment for that which has been performed by the conquerors, but clothes his praise in the form of an exhibition of necessary connection between devotion to God and the gracious reward of such devotion, and dwells with visible predilection on the times of apostasy, with its tragic consequences, that were coming notwithstanding all the admonitions of the prophets. The speech appears badly enough to suit the festive moment that forms its occasion; but it testifies to the unusually deep glance into the inmost heart of the people which the speaker filled with the terrible earnest of the coming destiny has long taken. And as such testimony, it fails not also of its effect, but rather proves, as the consequent energy of the king in purifying the form of worship shows, a true comfort and strengthening for good (, confortatio; comp. , Sept. , 2Ch 16:8), an impulse at least effectual for a time to return to the path of theocratic truth and righteousness, a model (Hos 3:4-5 f., 9:3, 4, where there seems to be an allusion to it) and primitive form held in esteem by later prophets of genuine prediction, the fundamental thought of which, as it recurs (mutatis mutandis) in the woe-foreboding addresses of an Isaiah to Hezekiah (Isaiah 39; 2 Kings 20), and a Huldah to Josiah (2Ch 34:22 ff.), stands forth not essentially different in the pictures of the future presented in the New Testament (Mat 24:5 ff.; 2Th 2:3 ff.; 1Jn 2:18 ff.; Luk 18:8, etc.). In severs rebuke of a temporary departure of the king from the path of theological strictness and conscientiousness marked out for him by the prophetic word of Azariah, proceeds the second of the two prophetic speakers, Hanani (2Ch 16:7-9). With a sharp lecture he treats the king, looking for nothing but praise for his victory over Baasha. That he made not Jehovah but the Syrian heathens his stay, he pronounces not only imprudent but directly foolish (2Ch 16:9). His sagacity, not unexercised in political matters, lets him know immediately, under the influence of the illuminating Spirit of God, that the calling in the help of the Syrian power must draw to it the dependence, not merely of the conquered Israelites, but also of the Jews. Wherefore he not only blames the misled princes weakness of faith and fear of man, and emphatically lays before him, that the eyes of the Lord are only strong for those who serve Him with entire devotion, but hurls upon, him a hard , stulte egisti (unduly softened by the Sept. into a weak ). He suffers for this boldness the same punishment which Jeremiah brought upon himself, when he, a no less zealous preacher of the truth that man should not make flesh his arm than Hanani, had spoken hard words against the obstinacy and folly of his contemporaries (Jer 20:2; comp. Jer 17:5; Jer 19:15).Here again is nothing that is not in the highest degree original and powerful, breathing the stern prophetic spirit of Samuel and Nathan. Both speeches may show in their present form the elaborating hand of the Chronist, but in matter they appear with incontestable evidence as documents taken from the prophetic historical sources of the writer, of a time bordering upon and cognate with the spirit of Elijah and Elisha.
2. In a religious and moral respect, the two kings described in our section appear again somewhat better than Rehoboam, who trod in the paths of the degenerate Solomon. In particular, Asa receives due praise for his theocratic zeal, as he busied himself as a reformer of the worship of God, that had been in several ways disfigured by superstition. The Deuteronomic law, which threatens every partaker in such idolatry with death, he not only binds upon the people by an oath (Deu 15:13-14 f.), but puts in practice the judicial rigour of this statute even against his own mother (grandmother), as he removes her from her dignity as queen-mother on account of her worship of Astarte, and so makes judgment begin at the royal house itself (Deu 16:16). Inasmuch as he certainly does not set aside (Deu 16:17) the worship on the high places, he does not rise to the height of theocratic rigour and purity which was attained in the subsequent reforms of Hezekiah and Josiah. The later time and the end of his reign also were tarnished by bursts of passion and acts of violence towards pious men of God, as the prophet Hanani; and a severe and painful disease is not able to bring him back to the early well-known simplicity of his devotion to Jehovah (2Ch 16:12; comp. 15:17). He seeks not the Lord, but betakes himself to the physicians; the impure juggling method, mingled no doubt with superstition and idolatry, pursued by the medicine men or goet of his time, gave him more confidence than the helping hand of the God of truth, with whose witnesses he had also quarrelled. So it fared otherwise with him than with the pious Hezekiah, who without medical aid, by the miraculous help of God obtained through the prophet, was delivered from a dangerous sickness, and had fifteen years added to his life (2 Kings 20; 2Ch 32:24). The word of the wise Sirach was verified in him: He that sinneth before his Maker shall fall into the hand of the physician (Sir 38:15). Like the woman having the issue of blood, he must become , Mar 5:26. In setting forth the impotence of these human helpers exclusively sought by him (comp. Sir 10:11 : 8), there is no absolute condemnation of medical art or science, but merely a gentle hint of the state of his heart, enslaved to worldly and idolatrous lusts, God-estranged and unbelieving, on account of which might justly be addressed to him the question of the prophet Jeremiah: Is there no balm in Gilead? Is there no physician there? Why, then, is not the health of the daughter of my people recovered? Jer 8:22; or also that question of Elijah: Is it not because there is not a God in Israel that ye go to inquire of Baalzebub the god of Ekron? 2Ki 1:3. Comp. also, with respect to Asas religious and moral character, the weighty remark of Bengel (Beitrge zum Schriftverstndniss, p. 17f.): Asa was righteous (15:17), and yet he behaved so badly at the last (16:10, 12). How can this be? Answer.He has not turned to idols all his life long; he has constantly held the Lord to be the right, true, and only God. But it was, as it were, an atheismus practicus, that he withdrew his confidence from Him. He thought, Shall I have been pious so long, and yet now receive a reprimand? If he had only received it like David: I have sinned, etc., all would have been right, etc.
3. In an apologetic respect, we have to observe, in conjunction with the remarks made under No. 1, that weighty credentials of an internal kind support the two great wars as the Chronist relates them here, in completion of the very imperfect account in the books of Kings of these episodes in the history of the reigns of Abijah and Asa. That Abijahs conflict with Jeroboam, after the total dissolution of the army of the latter, led to the annexation of the three towns Bethel, Jeshanah, and Ephron to the southern kingdom (2Ch 13:19), is a notice so definite and concrete, that no scepticism of de Wette and Gramberg, with its assertion of the feigned character of the narrative in question, can be accepted, as, on the other hand, the attempt of Ewald, while admitting a kernel of historical fact, to stamp at least the speech of Abijah on Mount Zemaraim as a free composition of the Chronist, is wrecked on the highly original contents of this speech (see No. 1, and comp. Keil, Commentar, p. 264 f., Remarks). The passage 1Ki 15:15 also, where the things dedicated by Abijah are mentioned, which his son Asa afterwards brought into the house of the Lord along with his own dedicated gifts, affords an indirect proof that both rulers had gained great victories and taken much spoil from their foes (comp. 2Ch 14:12-13 f.), by which must be meant the victory of the former over Jeroboam, and that of the latter over Zerah (comp. Thenius on this passage, and Berth. on Chron. p. 324). The credibility of the account of this last great battle derives support also from what is related at its close of the conquest and spoliation of the cities around Gerar, and the cattle tents of the nomad tribes dwelling south of Palestine, a detail, again, that gives the lie altogether to the suspicion of pure notion.Only the very high numbers in the account of the slaughter should be regarded as falling beyond the range of the historically exact. They are perhaps not to be understood according to the nominal value of the numbers given, but only an expression conceived in figures of the contemporaries of these wars, which imports that the two kings (first Abijah and Jeroboam, then Asa and Zerah) had summoned to the field the whole military strength of their kingdoms (Keil, p. 265). In the war of Abijah with Jeroboam, this is favoured by the approximative accordance of the numbers 800,000 and 400,000 with results of the census by David, as well as the round ideal sum of 500,000 as the number of those who fell on the side of Israel, a number that perhaps only indicates that Jeroboam had lost more than half his force. In the war with the Ethiopian king, the corresponding assumption is favoured by the round number 1,000,000, as well as by the circumstance that exact accounts, resting on actual numbering, and not on a mere estimate, of the strength of the enemy, were not at the command of the observers and reporters on the Jewish side (comp. above on the passages in question). The necessity of a merely ideal and approximate conception of these numbers is evident, if we compare the statements, resting on actual numbering, of the strength of the men-at-arms in the several tribes in the genealogical summaries (1 Chronicles 5-7). The smallest of the numbers there named (for example, 44,760, 87,000, 22,034, 20,200, 17,200, 26,000) are round. It is the same with the numbers referring to the warriors from the several tribes at the elevation of David to the throne in 1 Chronicles 12; comp. the remarks on this in p. 120 f.
Footnotes:
[1]On the probable error of the pen here ( for ), see Exeg. Expl.
[2]For the Sept. has (but Josephus, Antiq. viii. 11.3: ).
[3]For the Kethib , supported by the Sept. and Vulg., the Keri is .
[4]For some mss. read ; but the pual is required by the context.
[5]Sept. cod. Vat.: () ; on the contrary, c. Al., ed Ald., etc.: Vulg.: Oded prophet. Perhaps the words should be cancelled as an old gloss. See the Exeg. Expl.
[6]So all the mss. and versions but the Sept., which has , by a mistake of for , or on the ground of some peculiar chronological reckoning.
[7]Properly, Darmascus; see 1Ch 18:5-6, and the Crit. Note thereon. For the , given by the Sept. for , comp. the Exeg. Expl.
[8] I, we believe, in the notorious corruption of the text (see Fritzcshes Libb. apocr. V. T. p. 409), with Hirzig (Der proph. Daniel, p. 142), should be read here instead of .
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
This chapter relates to us the history of Abijah, the son of Rehoboam. And here we have the melancholy account of the wars between Judah and Israel. This brings us to the close of Abijah’s history.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
The Reader will do well to consult the parallel history, 1Ki 15 though it is more fully related here concerning the reign of Abijah than in that sacred record. But the subject is truly interesting; and the Reader will, I hope, not fail to regard it. The name of Abijah is striking; Abba, Father; Jab, Jehovah; meaning, the Lord is my Father.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
2Ch 13:1-12 .
1. Now in the eighteenth year of king Jeroboam began Abijah to reign over Judah.
2. He reigned three years in Jerusalem. His mother’s name also was Michaiah [“Maachah the daughter of Abishalom;” in Kings, which is doubtless correct. “Michaiah,” which is elsewhere a man’s name, is a corruption of Maachah] the daughter of Uriel of Gibeah. And there was war between Abijah and Jeroboam.
3. And Abijah set the battle in array [began the battle ( 1Ki 20:14 )] with an army of valiant men of war, even four hundred thousand chosen men: Jeroboam also set the battle in array against him with eight hundred thousand chosen men, being mighty men of valour.
4. And Abijah stood up upon mount Zemaraim [not elsewhere mentioned; and it is uncertain ( Speaker’s Commentary ) whether we ought to connect it with the city of the same name noticed in Joshua among the towns allotted to Benjamin ( Jos 18:22 ). The mountain seems to have lain south of Beth-el (see 2Ch 13:19 ), upon the border of the two kingdoms. It has not yet been identified] which is in mount Ephraim [the hill country of Ephraim], and said, Hear me, thou Jeroboam, and all Israel;
5. Ought ye not to know [literally, is it not to you to know?] that the Lord God of Israel gave the kingdom over Israel to David for ever [Abijah omits to notice that the gift of the kingdom to David was conditional. “If thy children will keep my covenant and my testimony that I shall teach them, their children also shall sit upon thy throne for evermore” (Psa 132:12 . Compare Psa 89:30-32 )], even to him and to his sons by a covenant of salt [ i.e., a sacred and inviolable covenant (see Num 18:19 .)]?
6. Yet Jeroboam the son of Nebat, the servant [the subject] of Solomon the son of David, is risen up, and hath rebelled against his lord.
7. And there are gathered unto him vain men [ i.e., “low fellows,” “persons of the baser sort” (Comp. Jdg 9:4 ; 2Sa 6:20 )] the children of Belial, and have strengthened themselves against Rehoboam the son of Solomon, when Rehoboam was young and tenderhearted [rather, a youth and soft of heart, fainthearted], and could not withstand them [did not show himself strong or firm].
8. And now ye think to withstand the kingdom [literally, “to show yourselves strong before the kingdom “] of the Lord in [through] the hand of the sons of David [the meaning is, the kingdom which Jehovah holds by the instrumentality of the house of David, as his earthly representative (see 1Ch 29:23 )]; and ye be a great multitude, and there are with you golden calves [Canon Barry thus paraphrases: “And therefore you believe yourselves assured of divine aid, in addition to the strength of numbers. But your trust is delusive, for Jeroboam made the objects of your fond idolatry (see Isa 44:9-17 ); and you have superseded the only lawful worship of Jehovah ( 2Ch 13:9 )], which Jeroboam made you for gods.
9. Have ye not cast out [banished ( Jer 8:3 )] the priests of the Lord, the sons of Aaron, and the Levites, and have made you priests after the manner of the nations of other lands? so that whosoever cometh to consecrate himself with a young bullock and seven rams [We ( Speaker’s Commentary ) should have expected “a bullock and two rams,” as this was the offering which God had required at the original consecration of the sons of Aaron (Exo 29:1 ; Lev 8:2 ). But it appears that Jeroboam, for reasons of his own, enlarged the sacrifice, and required it at the consecration of every priest], the same may be a priest of them that are no gods.
10. But as for us, the Lord is our God, and we have not forsaken him; and the priests, which minister unto the Lord, are the sons of Aaron, and the Levites wait upon their business:
11. And they burn unto the Lord every morning and every evening [for the daily sacrifice, see Exo 29:38-42 ; for the “sweet incense,” or, incense of spices, Exo 30:7 ] burnt sacrifices and sweet incense: the shewbread also set they in order upon the pure table [another reading is: “and a pile of bread is on the pure table, and the golden lampstand and its lamps they have to light every evening. (See Exo 25:30 , Exo 25:37 ; Lev 24:5-7 )]; and the candlestick of gold with the lamps thereof, to burn every evening: for we keep the charge of the Lord our God; but ye have forsaken him [the observance of these details of ritual is called “keeping the charge of Jehovah” (see Lev 8:35 ), and neglect of them is “forsaking” him].
12. And, behold, God himself is with us [literally, And behold there are with us at the head the God and his priests, and the trumpets of alarm to sound alarm against you (see Num 10:9 ; Num 31:6 ). The trumpets were “the divinely appointed pledges that God would remember them in war”], for our captain, and his priests with sounding trumpets to cry alarm against you. O children of Israel, fight ye not against the Lord God of your fathers; for ye shall not prosper.
The Ideal Abijah
WE forget Abijah’s character in his eloquence. He carries a spell with him. Judging from this speech, one would suppose him faultless, entirely noble in every aspiration and impulse, and sublimely religious and unselfish. The whole Abijah is not here. This is the ideal Abijah. Who ever shows himself wholly upon one occasion? Who does not sometimes go forth in his best clothing? We must read the account of Abijah which is given in the Kings before we can correctly estimate the Abijah who talks in the Chronicles. It is, perhaps, encouraging that whilst men are upon the earth they should not be so dazzlingly good as to blind their fellow-men. Yet it is pitiful to observe how men can be religious for the occasion. Nearly all men are religious at a funeral: few men are religious at a wedding. Abijah has a great cause to serve, and he addresses himself to it not only with the skill of a rhetorician but with the piety of a mind that never tenanted a worldly thought God knows the whole character: how bright we are in points, how dark in many places; how lofty, how low: knowing all, he judges correctly, and his mercy is his delight. Sometimes it would seem as if judgment were forgotten in the abundance of his clemency, in the river of his tears. “Our God is a consuming fire:” yet “God is love.” As man is manifold, so is God manifold. Neither God nor man is to be judged by one aspect, or one attribute, or one quality; we must comprehend, so far as we may be able, the whole circuit of character and purpose before we can come to a large and true conclusion. But as we have to do with the ideal Abijah, let us hear what he has to say in his ideal capacity; we will forget his faults whilst we listen to the music of his religious eloquence.
Abijah comes before us like a man who has a good cause to plead. He fixes his feet upon a mountain as upon a natural throne, and from its summit he addresses a king and a nation, and he addresses his auditors in the sacred name of “the Lord God of Israel.” He will not begin the argument at a superficial point, or take it as starting from yesterday’s new raw history, history hardly settled into form; he will go back, and with great sweep of historical reference he will establish his claim to be heard.
“Ought ye not to know that the Lord God of Israel gave the kingdom over Israel to David for ever, even to him and to his sons by a covenant of salt?” ( 2Ch 13:5 ).
The binding covenant, the covenant that even pagans would not break. If you have eaten salt with a man you can never speak evil of him with an honest heart; you must forget your criticism in the remembrance of the salt. You are at liberty to decline intercourse and fellowship and confidence; you are perfectly at liberty to say, I will have nothing to do with thee in any association whatsoever; but you cannot be both friend and enemy, you cannot eat salt with a man and smite him in the face or wound him in the heel, or hurt him in any way, at any time, in any line or point. That was pagan morality! We are fallen a long way behind it in many cases: for what Christian is there who could not eat all the salt a man has, and then go out and speak about him with bitterness, plunder him, frustrate his plans, anticipate him in some business venture, and laugh at him over his misplaced confidence? Abijah recognised the perpetuity of the covenant. The kingdom was given to David for ever if not in words, yet in spirit; if chapter and verse cannot be quoted, yet the whole spirit of the divine communion with David meant eternity of election and honour. It is right to hold up the ideal covenant; it is right that even men who themselves have broken covenants should insist that covenants are right. We must never forget the ideal. Our prayers must express our better selves. A dying thief may pray. Again and again we have to fall back upon the holy doctrine that a man is not to be judged in his character by the prayers which he offers, inasmuch as his prayers represent what he would be if he could.
Abijah having to deal with a perpetual covenant charges Jeroboam with breaking it
“Yet Jeroboam the son of Nebat, the servant of Solomon the son of David, is risen up, and hath rebelled against his Lord” ( 2Ch 13:6 ).
All rebellion is wrong, unless it arises from a sense of injustice, untruthfulness, dishonesty. No man has a right to dissent from the national Church unless his dissent be founded upon conscience, a right conception of the nature of the kingdom of Christ upon the earth, which leads him to say to certain men, Stand off! No part of the empire has a right to arise against the central authority, of which itself constitutes a part, merely for the sake of expressing political prejudice or selfish design. Every rebellion must be put down that cannot justify itself by the very spirit and genius of justice. Separation becomes schism when it merely expresses a whim, an aversion, of a superficial or technical kind; and every rebellion is wickedness, is born of the spirit of the pit, that cannot justify itself by appeals to justice, nobleness, liberty, God. Yet our rebellions have made our history. We should have been in slavery but for rebellion. The rebels are the heretics that have created orthodoxy. We owe nothing to the indifferent, the languid, the selfish, the calculating, the let-alone people who simply want to eat and drink and sleep and die. That they were ever born is either an affront to nature, or the supreme mystery of human life. Abijah, therefore, is perfectly right when he insists upon mere rebellion being put down: but when rebellion expresses the spirit of justice and the spirit of progress, the new revelation, the new day, all the Abijahs that ever addressed the world can only keep back the issue for a measurable period.
The accusation of Abijah was that Jeroboam had “gathered unto him vain men, the children of Belial,” for “vain men” read “sons of worthlessness,” empty fellows, who will join any mob that pays best; men who will cheer any speaker for half-a-crown an hour, and put out anybody on any plea on any side for extra remuneration. Where do these men come from? Whose language do they speak? Whose image and superscription do they bear? They are in every country; they worship in the sanctuary of mischief, they bow down at the altar of selfishness; they know not what they do: they will make a cross for a day’s wages. Evil company follows evil men. Worthless fellows are soon dissatisfied with the company of righteousness; the intercourse becomes monotonous, suffocating. A bad man could not live in heaven. It is not in the power of mercy to save men from hell; for they carry hell with them; they are perdition.
Who can wonder if desecration followed in the steps of worthlessness?
“Have ye not cast out the priests of the Lord, the sons of Aaron, and the Levites, and have made you priests after the manner of the nations of other lands? so that whosoever cometh to consecrate himself with a young bullock and seven rams, the same may be a priest of them that are no gods” ( 2Ch 13:9 ).
Let them bring the offering, and then they may become priests and do what they please at altars that have no foundations, the incense of which is a cloud that heaven will not absorb. William Rufus declared that Church bread was sweet bread. How many men have eaten Church bread who ought to have died of hunger! What responsibility attaches to some people in this matter! Church bread ought never to be given away, ought never to be dishonoured with the name of a “living.” No man should be in the Church who could not make five times the money out of it that he ever made in it; it should be felt that if he put forth all his power, both his hands, his whole mind and strength, he could be the greatest man in the commonwealth. Jeroboam would admit any one to the altar; he would make room if there was none; he would cast out a priest of the Lord to make room for a priest of Belial. This is the accusation which Abijah brings against Jeroboam and his company of rebels.
Now he turns to state his own case; he tells us what he and his people are:
“But as for us, the Lord is our God, and we have not forsaken him; and the priests, which minister unto the Lord, are the sons of Aaron, and the Levites wait upon their business: and they burn unto the Lord every morning and every evening burnt sacrifices and sweet incense; the shewbread also set they in order upon the pure table; and the candlestick of gold with the lamps thereof, to burn every evening: for we keep the charge of the Lord our God; but ye have forsaken him” [The observance of these details of ritual is called “keeping the charge of Jehovah” (see Lev 8:35 ), and neglect of them is “forsaking” him (see ver. 10, ante, p. 268)] ( 2Ch 13:10-11 ).
What a character he gives himself! Let us remember that we are dealing with an ideal man, and not with the real personality. Take this, however, as an ideal representation, how perfect it is in every line! “The Lord is our God:” We have a sound and vital theology; we have a clear upward look, no cloud conceals the face divine; no idols have we, no images of wood, no pillars, no groves, no high places where idolatry may be performed as an entertainment. The man reasons well; he insists upon having corner-stones in any edifice or argument he puts up; when he accuses, he goes back to the covenant of salt; when he claims a right position, he claims that it is a theological one: he holds the right God. Losing the right theology, we lose all the detail along with it. When the conception of God is wrong, no other conception can be right. It is only bold, because it is true, to say, that if a man has not not the right God, but the right desire after the right God, he cannot keep correct weights and scales; the custom house, the inland revenue, the excise, call it what you please, may to some extent keep him up to the right mark, but in his soul he takes in every customer that comes near him; if he does not he loses sleep. This applies to the so-called heathen as well as to the Christian. It is not necessary that a man should have a clear and perfect revelation of God, but that in his heart he feels that he is a creature, not a creator; a subject, not a sovereign; that he is under responsibility, and not above it: in that proportion only can he deal righteously and nobly with his fellow men.
“And the priests, which minister unto the Lord, are the sons of Aaron, and the Levites wait upon their business” ( 2Ch 13:10 ).
Here is apostolic succession before the time of the invention of the term. Here is an excellent pedigree, a most complete genealogy: our priests are in the Aaronic line, and the Levites know their business, and keep to it; everything is in order in our Church. That is beautiful, and that is right; we need not shrink from adding, that is necessary. We must have nothing to do with men who are not in the Aaronic and apostolic succession; they must not occupy our pulpits, they must not be allowed to make pulpits of their own; no man must sell them wood or stone with which to construct a pulpit; they must be forbidden by the genius of law from ever preaching or attempting to preach. When we let go the doctrine of apostolic succession we let go a vital treasure and blessing. We may differ as to our definition of “apostolic succession,” but surely there can be no difference among frank and enlightened hearts and minds as to what apostolic succession is. No man is in the apostolic succession who is not in the apostolic spirit, and no man is out of the apostolic succession who is animated by the spirit of the apostles. That is not a spirit which is conferred by the tips of any fingers: that is the gift of God.
Do you see your calling, brethren? God hath chosen you. What a Church is God’s! not a Church of waxworks, all made at one factory, and all charged for in one invoice; but living men, characterised by innumerable individualities, some broad as the firmament, others beautiful and tender as little flowers that can only grow in the fullest sun-warmth; some military in argument and in discipline, hers mighty, persuasive in pathos and sympathy and tenderness. There is no monotony in God: one star differeth from another star in glory: no two blades of grass are microscopically identical: there is a common likeness in the worlds and in the sub-economies of nature, but the more penetrating our vision is made by mechanical and scientific aids the more wondrous in difference are discovered to be the very things which are supposed to be identical. We must never allow the apostolic succession to be handed about without its being accompanied by the apostolic spirit. Every man is in the apostolic succession who believes in the apostles, who follows them as they followed Christ, and who would know nothing among men but Jesus Christ and him crucified.
“And they burn unto the Lord every morning and every evening burnt sacrifices and sweet incense: the shewbread also set they in order upon the pure table; and the candlestick of gold with the lamps thereof, to burn every evening” ( 2Ch 13:11 ).
At that time piety was mechanical. It could not be otherwise. God never forces history. The days come, each with its own burden and its own blessing, its own dawn and its own apocalypse. We cannot have to-day what is due tomorrow. God’s seasons move in measured revolution, and come to us in orderly and timely procession, and no man can hasten them by lighting his camp fire, or striking his matches, or kindling his little inflammable powder. We cannot imitate the sun. Some have tried to mimic the stars: but where is the image of the sun that the sun has not obliterated by one mid-day look? The time came when all these ordinances were set aside; there was to be no more burning, there was to be no morning sacrifice and evening sacrifice, and sweet incense, or shewbread, or candlestick of gold and lamps thereof for evening burning. “Ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest, and the sound of a trumpet, and the voice of words; which voice they that heard intreated that the word should not be spoken to them any more: but ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus the Mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.” So we may misuse history by going back and making that necessary which has already been abrogated. We may thus ill-treat the day of rest, by measuring it and weighing it in Jewish scales. We may cast a cloud over the day of jubilee that comes every week, by measuring its beginning and its ending by Jewish arithmetic: we may make the whole week sabbatic by Christian consecration. There will always be ordinances, because whilst man is in the body he needs external helps, collateral assistances and auxiliaries; he is not always equally awake, he is not always equally spiritual; he needs the communion of saints, the coming together in holy fellowship, all the associations of a sacred time and a sacred place, and through the active yet subtle ministry of these he comes to feel that he is in touch with God. “Here in the body pent” we need such aids as can penetrate our prison and minister to the liberty of the soul.
Now Abijah says’, as a kind of climax
“And, behold, God himself is with us for our captain, and his priests with sounding trumpets to cry alarm against you. O children of Israel, fight ye not against the Lord God of your fathers; for ye shall not prosper” ( 2Ch 13:12 ).
How steadfastly he abides by the altar! He cannot be tempted one step from the throne of God. His appeal is sublime because it is religious. It is historically religious “The Lord God of your fathers.” It would seem to be a solemn thing to cut off oneself from all the currents of history, to bury our fathers over again in a deeper grave, yea to bury them at night-time, so that when the morning came we could not tell where they were interred. Abijah will have a historic line. He maintains the doctrine of philosophic and personal heredity and organic unity: he will insist upon it that the men of his day represented the men of dead generations, and were to do what they would have done had they then lived. Not only was it historically religious, but it was religion accentuated by motives, such as act most powerfully upon human conduct “for ye shall not prosper.” That appeal they could understand! The double appeal constitutes God’s address to men. He is bound to point out consequences, though he would not have life built upon them. There is no other way of getting at certain people than by telling them that if they believe not they shall be damned! They are so curiously and fearfully made that only hell can excite their attention. The preacher does not declare this doctrine of fire, or mere penalty, for the sake of revealing God and acting upon human thought and conduct. He knows it is an appeal more or less tinctured with possible selfishness: he cannot but despise the man who asks for heaven simply because he has smelt the fire of hell. But the Christian preacher will begin where he can. He has to do with all classes and conditions of men. All men do not occupy the highest point of thought, do not approach the kingdom of heaven from the noblest considerations, and he is the wise pastor, he has the great shepherd-heart, who receives men by night, by day, through the gate of fear, through the portals of love: who keeps the door ajar for men, not knowing when they may come home. He is but a poor preacher, and he knows it, who bids people come to God that they may get to heaven; but he is aware that some people can only understand through the medium of such terms, if ever; and he only hopes for them that by experience they may eventually rise to a nobler level, and desire God for God’s own sake. He only is in the Spirit of Christ who Would pray as much, give as much, suffer as much, if he knew he had to die this night, and be blotted out for ever, as he would do and give if he knew he were this night going into everlasting glory. To be good in order to buy heaven is not to be good. To be religious in order to escape hell is not to be religious. Yet we must always so judge human nature as to provide for people who can only act through fear, and through love and hope of reward. Their education will be continued and completed, and some day they will look back upon their infantile beginning and pity themselves. The great thing, however, is to begin. If we are afraid of hell, let us ask great questions. If we are in hope of heaven, let us begin to do great services. Hell and heaven have nothing to do with it in reality, but they have to do a great deal with it initially and instrumentally and educationally.
What was the upshot of the war? Who needs inquire? When omnipotence goes forth to war, what can be the issue of the battle? When God takes his glittering sword, and his hand lays heavy in judgment, can grasshoppers stand before him? Oppose a wooden fence to a boundless conflagration, and you may act almost rationally most rationally as compared with those who set a grasshopper to oppose the march of God.
Prayer
Almighty God, we know that thou art our Father in heaven, that thou dost take care of us day by day, that we have nothing that we have not received, that every good gift and every perfect gift cometh down from the Father of light we know this, and it is our life’s one great joy. We stand in this truth, and are firm and glad. Our peace flows like a river whilst our faith lays hold upon God. Thou art our Father: we are thy children. Thou dost not deny us, nor leave us, nor disavow us; but with continual affection and care thou dost claim and keep us every one. We are prodigals indeed; still thou dost keep the house for us, and for our return thou dost wait with all the patience and eagerness of undying love. All we like sheep have gone astray; we have turned every one to his own way; yet still thou art our Father, looking for us, waiting for us, seeking and saving us every day. Behold us in thine house: may we now see a light above the brightness of the sun the full shining of God’s infinite love chasing away all darkness, filling the whole space with tender light, and giving us to feel that the bright creation is the house of God and the gate of heaven. Open the gates we have often tried but cannot open. Make friends for us in the great world. When we go out to fight life’s battle may we fight it under the banner of righteousness. Keep us every one. We fall into thy hands, we have no fear; we know nothing of tomorrow because thou dost know all about it, and thou wilt charge it with light and blessing and duty as thou pleasest, and not withhold from us the strength needful to bear its burden. We pray at the cross, in sight of the sacrificial blood, and we trust our poor prayer to the infinite intercession of our Saviour and Priest in heaven. Amen.
Fuente: The People’s Bible by Joseph Parker
III
THE BEGINNINGS OF THE TWO KINGDOMS
1Ki 12:25-15:8
The theme of this section is the beginnings of the two rival kingdoms, or the measures adopted by the rival kings to establish their respective kingdoms. This is a period of twenty-four years and covers the reigns of Jeroboam and his son Nadab) kings of Israel, and of Rehoboam and his son Abijah, kings of Judah.
The initial measure adopted by Jeroboam to establish his kingdom was as follows: First, he built a city at Shechem, where the great popular assembly was held, and which was and had been since Jacob’s time, a holy place. That, he made his capital. Second, as a large part of his territory, including two and a half tribes, was across the Jordan, he built another city and fortified it at Penuel, so as to command the fords of the Jordan, and this secured his kingdom on both sides of this river. Third, he established his residence at Tirzah, first mentioned in the book of Joshua, and in Solomon’s Song we have the expression: “As beautiful as Tirzah.” It was also in the hill country of Ephraim, and it was a beautiful mountain palace.
The initial measure of Rehoboam was to fortify and supply with provisions, garrisons, and munitions of war, fifteen cities on the southern and western frontiers, for a defense mainly against Egypt. A new dynasty had come to the front in Egypt. Shishak was a very formidable and vigorous opponent, not to be compared with the weak dynasty with which Solomon made an alliance by marriage. This Shishak was really a great man. Egypt was the power that Rehoboam and Judah feared.
Other measures of Jeroboam were political expedients in, order to keep the ten tribes from going to Jerusalem to the great feasts. He saw what had been the great power of Jerusalem and its Temple and worship as a unifying force, and he said to himself, “If my people go every year to Jerusalem they will imbibe its spirit, and the result will be that they will ultimately turn back to Rehoboam the king of Judah and will kill me. Now, how am I to stop this annual pilgrimage of my people to Jerusalem?” And these were the expedients that he devised: First, he established calf worship. He had two molten calves put up, viz: one at Dan, in the extreme upper part of his territory and one at Bethel, the place where Jacob was converted and a holy place. It will be remembered that when the tribe of Dan left the territory allotted to them, they migrated to the very northern part of the country, captured the places there, and worshiped the images they had taken there from Micah. There had been, then, ever since the times of the judges, a place of worship at Dan, but it was an image worship.
Second, he established a new order of priesthood. He refused to permit the Levites and their priests, left in the citiesin his territory, to minister for him; he was afraid of them. And so he created a new order of priesthood by taking any man from any tribe that pleased him and making him a priest. Third, he made a new feast to take the place of the Feast of Tabernacles. That feast the Jews generally attended, and millions would go every year, and they would dwell in tents. Now, he determined to have a feast to take the place of the Feast of Tabernacles, and as the season of the year was later in the northern part of the country, he made his feast just one month later than that of Tabernacles, as the record tells us: “He ordained a feast devised in his own heart.” The Feast of Tabernacles was on the fifteenth day of the seventh month, and he put his feast on the fifteenth day of the eighth month, just a month later.
Fourth, he established high places for worship of wooden images. In the book of Judges we learn how Gideon cut down the groves, that is, the forest of images. However, Jeroboam established what is called in the Revised Version, “he-goat worship.” What is meant by it? Among the Greeks it was the worship of Pan. Pan is an image with a man’s face and the form of a goat; these he-goats are sometimes called satyrs. These are heathen minor deities, and allusion is made to them in the book of Leviticus. They are sometimes called devils, and that is what they really were, i. e., demons: it was a kind of demon worship. Now, for his priesthood he made houses at Dan and at Bethel, and in all of these high places, and there this he-goat, or demon worship, was carried on. These were his political expedients.
The calf worship that he established was a mixture of calf and Jehovah worship. When Moses stayed up in the mountain so long, the people asked Aaron to mold a calf for them to worship, as a symbol of Jehovah. It was not an entire abandonment of Jehovah worship, but it was the worship of Jehovah under the symbol of a calf, and they said of that calf that Aaron made, “Behold the god that brought you up out of the land of Egypt.” That was an express violation of the commandment, “Thou shalt not make unto thee any graven or molten image, in the likeness of anything in the heaven above or the earth beneath, and bow down and worship before it.”
This fundamental innovation in religion weakened his kingdom and strengthened Judah. Now, 2Ch 11:16-17 tells us as follows: “And after them, out of all the tribes of Israel, such as set their hearts to seek the Lord, the God of Israel, came to Jerusalem to sacrifice unto the Lord, the God of their fathers. So they strengthened the kingdom of Judah, and made Rehoboam, the son of Solomon, strong, three years: for they walked three years in the way of David and Solomon.”
The priests and the Levites were the teaching forces, as well as the guides in religion. When they banish religious teachers from a kingdom, or expatriate its best men, they do a great harm to that kingdom; they take away those who have the power to keep up the religious idea. That was a tremendous loss to the nation of Israel. These were laymen, too, the best people of the land. As I have already said, one of the peculiarities of the book of Chronicles is to record every secession from Israel back to Judah, and we will come to many a one before we get through, and thus we will see that a remnant of the ten tribes was saved.
Now, it weakened Jeroboam in the following ways: It completely separated his people from God; second, it perpetuated a sin for 253 years that readily ate out the heart of the religious nature of the people and caused their ultimate downfall. Two passages of Scripture show how far-reaching the effect of this sin was. 1Ki 14 , commencing at 1Ki 14:15 reads as follows: “The Lord shall smite Israel, as a reed is shaken in the water; and he shall root up Israel out of this good land, which he gave to their fathers. . . . And he shall give Israel up because of the sins of Jeroboam, which he hath sinned, and wherewith he has made Israel to sin.” Now, when we come to the end of the period of the divided kingdom, we will find the other passage, 2Ki 17:21-23 . This passage accounts for the downfall of the ten tribes. Commencing at 1Ki 14:21 : “For he rent Israel from the house of David; and they made Jeroboam, the son of Nabat king: and Jeroboam drave Israel from following the Lord, and made them sin a great sin. And the children of Israel walked in all the sins of Jeroboam which he did; they departed not from them; until the Lord removed Israel out of his sight. . . . So Israel was carried away out of their own land to Assyria, unto this day.” Now, we cannot overemphasize the magnitude of a sin that destroys a nation, and I do not know any sin but the sin of Adam more far-reaching in its consequences than the sin of Jeroboam.
How often at the end of a reign of an Israelitish king does this refrain come: “He did that which was evil in the sight of Jehovah, and walked in the way of Jeroboam, and in his sin wherewith he made Israel to sin”? We may say that this was the inscription on the tomb of every Israelitish king, not one of them a good man. I used to say that sin is like Bermuda grass, indestructible, and that no man can commit a single sin; that it is a great breeder, it makes other sins. I have used this illustration: A hunter may think that he sees just one quail, but when he flushes him there is always a pair or a covey. And I have used this passage from Longfellow’s “Hiawatha” to show the multiplying power of sin: Never swoops the soaring vulture Oil his quarry in the desert, on some Sick or wounded bison, but another vulture watching From his high aerial lockout Sees the downward plunge and follows. And a third pursues the second; Coming from the invisible ether, first a speck, And then a vulture, till the air is dark with pinions.
All have witnessed the way in which buzzards flock to a car-cass. From these illustrations we get some conception of this multiplying power of sin. And I repeat that aside from the sin of Adam, no sin described in the Bible as I can now recall, has such a long fearful sweep as the sin of Jeroboam. Jehovah announced his displeasure by sending a man out of Judah, a man of God, it does not give his name and he came to Bethel on the day that the worship of the calf was to commence, and came into the presence of Jeroboam who was about to officiate as high priest and used these words (what solemn words they are): “Oh, Altar, Altar, Thus saith the Lord: Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he sacrifice the priests of the high places that burn incense upon thee, and men’s bones shall they burn upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken: Behold, the altar shall be rent, and the ashes that are upon it shall be poured out.” How long before that was fulfilled? We have to turn forward to the reign of Josiah to find an exact fulfilment of it.
Let us see how Jeroboam received this announcement of the prophet of God. In 1Ki 13:4 we have these words: “And it came to pass, when the king heard the saying of the man of God, which he cried against the altar at Beth-el, that Jeroboam put forth his hand from the altar, saying, Lay hold on him.” And his hand which he put forth toward the prophet became rigid (he could not move it) and it dried up. There he stood with that dried up, shriveled arm. He then begged the prophet to pray for him, and the prophet prayed for him and the hand was healed.
The tragic end of the nameless prophet was as follows: Jeroboam asked this prophet to be his guest. He declined because God had told him not to go into anybody’s house, and not to tarry in that place, but to come straight back when he had delivered his message. The prophet refused to accept the invitation of Jeroboam. But there was an old man in Bethel, who was himself a prophet, there were schools of the prophets established over the land. Now, this prophet heard of the miracles performed by the prophet from Judah and sent after the man of God, urging him to come back and take bread with him. The nameless prophet said, “I have been commanded not to do that.” The other said, “I also am a prophet, and bid you to come back,” and he went back, and then came the warning to him that he should die. On leaving the house a lion met him and smote him from the ass upon which he was riding and killed him. The lion did not eat him he was not mangled but the people found his dead body there.
I shall never forget that when I was a little bit of a child this was the Sunday school lesson, “The Fate of the Disobedient Prophet.” There was a picture of it in the Sunday school book. The old prophet that lived there at Bethel took him and buried him in a secret place, that his bones should not fall under the denunciation he had himself given. The old prophet said to his children, “When I die, bury me by the side of this man of God; I do not want my bones taken up and burned on that altar.”
Jeroboam did not relent in his purpose on the announcement of this prophecy and its marvelous sign, for that very day the altar split wide open and the ashes fell out; and then there was the miracle of staying his hand, but he did not repent and give up his evil purpose. The record says, “After this thing Jeroboam returned not away from his evil ways, but made again from among all the people priests of the high places; whosoever would, he consecrated him that there might be priests of the high places. And this thing became a sin unto the house of Jeroboam,” and he destroyed it off the face of the earth. So this sin not only destroyed the people ultimately, but it destroyed him and all of his house. His policy in the main accompanied his object. The record tells us that the people, the main body of them, quit going to Jerusalem, but joined in this idolatrous worship that Jeroboam had prescribed. The effect on Jeroboam himself was destructive. The record says that the Lord smote him and all of his house perished not a man, woman, or child was left. This is voiced by Jehovah himself, and the occasion of it was that his son was sick, and he told his wife to go to the prophet, Ahijah, who had announced to him that he would get ten tribes in the division of the kingdom. He told his wife to disguise herself, and take presents with her, and go and ask that prophet that the child might live. But the Spirit of God informed the prophet of the disguise before the woman got there, and he met her with this terrible announcement: “And it was so, when Ahijah heard the sound of her feet, he said, Come in, thou wife of Jeroboam; why feignest thou thyself to be another? for I am sent to thee with heavy tidings. Go, tell Jeroboam, that because of this evil I will cut off every man child, him that is shut up and him that is left out, and I will utterly sweep away the house of Jeroboam, as a man sweepest away refuse, and him that dieth in the city shall the dogs eat, and him that dieth in the fields shall the fowls eat. The Lord hath spoken. Rise and get thee to thine own house, and when thy feet enter into the city the child shall die. And all Israel shall mourn for him, for he alone of Jeroboam’s family shall come to the grave.” He is the only one of the family that shall ever receive burial. And then he goes on to say that this sin would destroy the entire nation. This is one of the most solemn utterances in the Bible.
The next measure adopted by Jeroboam to establish himself was an alliance with Shishak. It will be remembered that he fled to Egypt in the days of Solomon, and married into the family of this very Shishak. He made an alliance with Shishak to invade Judah, of which we will speak presently. Jeroboam himself reigned twenty-two years; his son reigned after him two years; his dynasty, therefore, lasted twenty-four years. Rehoboam and his son Abijah, and his son Asa, came to the throne before Jeroboam died. The attitude of the two kingdoms toward each other was war continually, all the days of Jeroboam’s life and the life of his son. But Rehoboam prospered three years just as long as the people remained faithful unto God. His sin and the sin of his people we find in 1Ki 14:22-24 , and some of it is awful. Let us look at it: “And Judah did that which was evil in the sight of the Lord;… For they also built them high places on every high hill and under every green tree; and there were also Sodomites in the land: they did according to all the abominations of the nations which the Lord drove out before the children of Israel.”
This sin was punished. The record tells us that Shishak, the king of Egypt, invaded the land with a vast army, with much cavalry and many chariots of war. He easily broke through those fifteen cities of defense and came up to Jerusalem, and as his armies surrounded Jerusalem Rehoboam and all the peopie prayed to God and repented of their sins. Mark this difference between Rehoboam and Jeroboam. And God delivered them out of the hand of the Egyptians. But Shishak carried away all of those rich treasures that had been gathered by Solomon; the golden shields he took away with him, and made the land tributary to Egypt.
Archeology throws some light on this invasion of Shishak. Not a great while ago, in uncovering the ruins of the temple of Karnak on the Nile, there was found the inscription of Shishak on his return from this invasion. It shows what cities he captured, and how he had taken away the treasures from Jerusalem. But the important light that it throws on the period is this: Among the cities captured it gives the names of the Levitical cities in Israel. He did not destroy any of the cities of Jeroboam, but all the Levitical or Canaanite cities that remained faithful to Judah he captured. That is shown in the inscriptions such of them as are discernible. Is it not strange that after thousands of years the spade keeps turning up proof of the truth of the Bible? When archeology first commenced the radical critics said that it would destroy the Bible. Inscriptions on monuments, deep carvings in rock that the dust of centuries has settled upon, are brought to light and demonstrate that this book does not deal in lies. We need to fear nothing as having the power to destroy the testimony of this book.
The length of Rehoboam’s reign was seventeen years; that of his son was three years. The great event in Abijah’s reign was the war with Jeroboam. He raised an army of 4,000,000 men and went into Ephraim and met Jeroboam with 8,000,000 men, and Jeroboam divided his forces into two parts, to take them on two sides. But before the battle commenced there was a prelude that to me has always been interesting. We find it in 2Ch 13:4-12 , as follows: “And Abijah stood up upon Mount Zemaraim, which is in the hill country of Ephraim, and said, Hear me, O Jeroboam and all Israel; ought ye not to know that Jehovah the God of Israel, gave the kingdom over Israel to David forever, even to him and his sons by a covenant of salt? Yet Jeroboam the son of Nebat, the servant of Solomon the son of David, rose up, and rebelled against his Lord. And there were gathered unto him worthless men, base fellows, that strengthened themselves against Rehoboam the son of Solomon, when Rehoboam was young and tenderhearted, and could not withstand them. And now ye think to withstand the kingdom of Jehovah in the land of the sons of David; and ye are a great multitude) and there are with you the golden calves which Jeroboam made you for gods. Have ye not driven out the priests of Jehovah, the sons of Aaron, and the Levites, and have made you priests after the manner of the people of other lands? so that whosoever cometh to consecrate himself with a young bullock and seven rams, the same may be a priest of them that are no gods. But as for us, Jehovah is our God, and we have not forsaken him; and we have priests ministering unto Jehovah, the sons of Aaron, and the Levites in their work; and they burn unto the Lord every morning and every evening burnt offerings and sweet incense: the shewbread also they set in order upon the pure table; and the candlestick of gold with the lamps thereof, to burn every evening: for we keep the charge of Jehovah our God; but ye have forsaken him. And, behold, God is with us at our head, and his priests with the trumpets of alarm to sound an alarm against you. O children of Israel, fight ye not against Jehovah, the God of your fathers; for ye shall not prosper.”
That was a very hard message, and in the battle which followed Abijah’s army killed more Israelites than there were in his own army he had only 40,000 men and he killed half a million. The effect of this battle was terrific. The record tells us that Jeroboam never recovered from that battle. But Abijah was a very strong man, yet not as faithful to Jehovah as he boasts to Jeroboam.
The state of affairs at the end of the twenty-four years was as follows: Jeroboam was dead, smitten of God; his son, after an inglorious reign of two years, was murdered by Baasha, and only one of the family of Jeroboam ever received burial; Baasha killed every one of them that was alive. Now, in the other kingdom, Asa, one of the greatest of the kings of Judah, had come to the throne, and that is the way they stand at the end of the twenty-four years.
QUESTIONS
1. What was the time period of this chapter, who were the kings of Israel and Judah and the time each reigned respectively?
2. What were the initial measures adopted by Jeroboam to establish his kingdom?
3. What was the initial measure of Rehoboam and why this particular measure?
4. What other measures, or political expedients, adopted by Jeroboam?
5. What was the calf worship which he established?
6. What was the effect of this fundamental innovation and how do you account for it?
7. What was the sad refrain at the end of the reign of each of the Israelitish kings? Illustrate.
8. How did Jehovah show his displeasure and what was the fulfilment of the prophecy of the “nameless prophet”?
9. How did Jeroboam receive the message and what the result?
10. Relate the tragic story of the nameless prophet.
11. What was the effect of this great demonstration on Jeroboam?
12. Did his policy in the main accomplish his object?
13. What was the effect on Jeroboam himself?
14. How was this voiced by Jehovah and what the occasion of it?
15. What was the next measure adopted by Jeroboam to establish himself?
16. How long did Jeroboam reign, how many kings of Judah during his reign, how long his dynasty and what its end?
17. What was the attitude of the two kingdoms toward each other?
18. How long did Rehoboam prosper?
19. What was his sin and the sin of his people?
20. How was this sin punished?
21. What light does archeology throw on the invasion of Shishak?
22. What was the length of Rehoboam’s reign, how long his son’s reign and what great event of Abijah’s reign?
23. What was the effect of the battle between Abijah and Jeroboam?
24. What were the characteristics of Abijah?
25. What was the state of affairs in each kingdom, respectively, at the end of twenty-four years?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
2Ch 13:1 Now in the eighteenth year of king Jeroboam began Abijah to reign over Judah.
Ver. 1. Now in the eighteenth year. ] See 1Ki 15:1-2 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
2 Chronicles Chapter 13
Abijah follows (chap. 13), and he sets the battle in array against Jeroboam, and calls upon the men of Israel to follow. “But Jeroboam caused an ambushment,” and, in consequence, we find Judah looking back; but they cried unto Jehovah, and He was with them; and “God smote Jeroboam and all Israel before Abijah and Judah. And the children of Israel fled before Judah, and God delivered them into their hand,” in spite of all their prudent arrangements and their numerous host. “So there fell down slain of Israel five hundred thousand chosen men.” The slaughter was prodigious; and not only so, but Abijah pursues his advantage and takes cities from them, so that Jeroboam never recovered strength again. Jehovah was against him.
Thus we see that God, after reproving the fault of Rehoboam by tying up his hands, was pleased to judge the fault of Jeroboam with a complete destruction of his men of war – the very thing in which he prided himself. God’s government is always righteous. I am speaking now of His providential ways; and, I say, they are always wise and good.
Fuente: William Kelly Major Works (New Testament)
Chapter 13
And he reigned for three years in Jerusalem. His mother’s name was Michaiah the daughter of Uriel of Gibeah. And there was war between Abijah and Jeroboam ( 2Ch 13:2 ).
Now Jeroboam, you remember, was the king of the northern tribes.
And Abijah set the battle in array with an army of valiant men of war, four hundred thousand chosen men: and Jeroboam came against him with eight hundred thousand chosen men, being mighty men of valor. And Abijah stood up upon mount Ephraim, and he said, Hear me, Jeroboam, and all Israel; ought ye not to know that the LORD God of Israel gave the kingdom over Israel to David for ever, even to him and to his sons by a covenant of salt? Yet Jeroboam the son of Nebat, the servant of Solomon the son of David, is risen up, and hath rebelled against his lord. And there are gathered unto him vain men, the children of Belial, who have strengthened themselves against Rehoboam the son of Solomon, when Rehoboam was young and tender-hearted, and could not withstand them. And now you think to withstand the kingdom of the LORD in the hand of the sons of David; and ye be a great multitude, and there are with you golden calves, which Jeroboam made for your gods. And you have cast out the priests of the LORD, the sons of Aaron, and the Levites, and have made you priests after the manner of the nations of other lands? so that whosoever comes to consecrate himself with a young bullock and seven rams, the same may be a priest of them that are no gods. But as for us, Jehovah is our God, and we have not forsaken him; and the priests, which minister unto Jehovah, are the sons of Aaron, and the Levites wait upon their business: and they burn unto the LORD every morning and every evening burnt sacrifices and sweet incense: the showbread also set they in order upon the pure table; and the candlestick of gold with the lamps thereof, to burn every evening: for we keep the charge of the LORD our God; but you have forsaken him. And, behold, God himself is with us for our captain, and his priests with sounding trumpets to cry alarm against you. O children of Israel, fight ye not against the LORD God of your fathers; for ye shall not prosper ( 2Ch 13:3-12 ).
Here he was actually giving to them a speech, a warning and, more or less, rehearsing this period of history. Again, how that God had made a covenant with David that from his seed there would never cease to be a king on the throne. And they were rebelling against the word of the Lord in setting up Jeroboam as their king. And they had made, then, these golden calves their gods. And they were worshipping them and they had forsaken the worship of God. They began to establish a system of priesthood, more or less, by simony. You could purchase the office of the priest. Vile men began to be the religious leaders. But he said, “We are still worshipping Jehovah. We still have the temple services. The priests are still offering the morning and evening sacrifices unto God, who are the sons of Aaron, the Levitical order. And you’re rebelling and fighting against the Lord. But God is our captain. He’s on our side.”
Now while he’s making this speech, Jeroboam orders half of his troops to go around and to get behind them to cut them off. After all, he’s outnumbered them two to one. There’s eight hundred thousand mighty men of valor with Jeroboam. Only four hundred thousand of the men of Judah that had come against him. So this action of sending half the troops around to come from behind. And so when the king is finished with this dynamic speech, suddenly they discover that the enemy is not only in front of them but behind them, too. And they’ve been encircled by the enemy.
And then the men of Judah [it says] gave a shout: and as the men of Judah shouted, it came to pass, that God smote Jeroboam and all Israel before Abijah and Judah. And the children of Israel fled before Judah: and God delivered them into their hand. And there were slain of the men of Israel five hundred thousand of the chosen men ( 2Ch 13:15-17 ).
So Israel was brought under the power of Judah at that time.
And Abijah pursued after Jeroboam, took several cities, the city of Bethel with the surrounding suburbs. And Jeroboam never did again recover the strength of the kingdom during the time of Abijah: the LORD struck him, and he died. And so Abijah waxed mighty, he married fourteen wives, had twenty-two sons, and sixteen daughters ( 2Ch 13:19-21 ). “
Fuente: Through the Bible Commentary
2Ch 13:1-3
2Ch 13:1-3
SAVAGE CIVIL WAR BETWEEN NORTHERN AND SOUTHERN ISRAEL
ABIJAH (915-913 B.C.)
VAST ARMIES CONFRONT EACH OTHER
“In the eighteenth year of king Jeroboam began Abijah to reign over Judah. Three years reigned he in Jerusalem: and his mother’s name was Micaiah the daughter of Uriel of Gibeah. And there was war between Abijah and Jeroboam, And Abijah joined battle with an army of valiant men of war, even four hundred thousand chosen men: and Jeroboam set the battle in array against him with eight hundred thousand chosen men, who were mighty men of valor.”
There are a number of variations here as compared with 1Ki 15:1-8, for different spellings of the king’s name and the names of his mother and of her father; and we have no good explanation of this. As frequently noted, many people in that day were known by more than one name. His mother’s name, as given here, is that of a man.
For some, these tremendously large numbers of the troops on each side of the conflict are also considered to be a problem. One common understanding of it is the very great possibility that the word thousand was from a technical word that really meant a military unit that could have been much smaller than a literal thousand. We accept the numbers as given here, because they are far more trustworthy than 20th-century guesses by critical scholars.
The big point in this paragraph is that Jeroboam’s army outnumbered Abijah’s two to one.
E.M. Zerr:
2Ch 13:1. A brief reference to the reign of Jeroboam is made only to show the date of the reign of Abijah. The narrative will concern the kingdom of Judah primarily. But in giving us that history it will be necessary to report some things pertaining to the 10 tribes, since the two kingdoms never were on peaceful terms.
2Ch 13:2. His mother’s name, etc. Such an expression is found in the history of Israel very frequently. It is because the kings had a plurality of wives and the reader was to be informed as to which of a man’s wives was the mother of the man considered.
2Ch 13:3. Set the battle in array denotes that Abijah got his forces together, consisting of brave and strong men to the number of 400,000. Jeroboam did likewise with twice the number of select soldiers. The division of the 12 tribes into separate kingdoms was by the ordinance of God, and it was in vain that any attempt was made to prevent it. Yet the Lord always had a preference for the kingdom of Judah because it was the inheritance from David. In the wars which took place between the two kingdoms, God took a hand frequently and helped the side that was worthy. When the Lord was with a certain side, great numbers or other apparent advantages possessed by the other side would avail them nothing.
Fuente: Old and New Testaments Restoration Commentary
In the reign of Abijah there was terrible war between Judah and Israel. The king himself was evil, as the Book of the Kings declares. Here, however, he was speaking and acting for his people. His address, in which he at tempted to persuade Israel to submission, is very remarkable. It is a strange mixture of misrepresentation and religion. The misrepresentation is in his statement of the reason for the rebellion of Israel, which culminated in the crowning of Jeroboam. He attributed the rebellion to the influence of evil men whom he described as “sons of Belial.”
How often in process of time men misrepresent the reasons from which differences spring. There is no doubt that the contrasts which Abijah drew between the nations were true, and that Judah more nearly represented the true ideal of the nation of God than did Israel. This, however, does not justify his misrepresentation of the real beginning of disaffection in Israel. From the standpoint of righteousness, the condition of Israel was deplorable, and Jeroboam was a veritable incarnation of evil. His method of warfare as here recorded was mean and despicable. To surprise a foe from ambush in the midst of conference is inexpressibly wicked. The God of the nations Himself acts, and the power of Jeroboam was broken utterly by the victory of Judah.
Fuente: An Exposition on the Whole Bible
CHAPTER 13 The Reign of Abijah
1. The beginning of his reign (2Ch 13:1-2)
2. War with Jeroboam (2Ch 13:3-19)
3. Death of Jeroboam (2Ch 13:20)
4. Abijahs family (2Ch 13:21-22)
Abijah is called in Kings, Abijam, and in 2Ch 13:21, Abijahu (Hebrew text). His reign was not of a long duration; he outlived his father Rehoboam only three years. His mother was Maachah (2Ch 11:20). She is called here Michaiah, probably because she was the queen-mother. There is no discrepancy between chapter 11:20 and the second verse of this chapter, in which she is called the daughter of Uriel of Gibeath. Josephus is probably correct when he states that Uriel was the husband of Tamar, the daughter of Absalom. In 2Ch 11:20, she is called a daughter of Absalom or rather grand-daughter, for one word is used in Hebrew for daughter and grand-daughter. (Abishalom in 1Ki 15:2 is the same as Absalom.)
Of Abijahs evil walk, and that his heart was not perfect with the LORD, the Chronicles has nothing to say. That is found in Kings. That things went from bad to worse under Abijahs brief reign may be learned from the fact that his son Asa had to institute a reformation, and Maachah, the mother of Abijah and grandmother of Asa, had to be put away, because she had put up an Asherah, a vile idol-image in a grove (1Ki 15:13; 2Ch 15:16). Chronicles gives an account of Abijahs war with Jeroboam. The two armies of Judah and Israel faced each other; Abijah had 400,000 men and Jeroboam 800,000. There is no reason to doubt the accuracy of these figures, as some critics have done. Both sides were confident of victory. Jeroboam had twice as many men as Abijah, and they were mighty men of valor. He trusted in his superior number. It was different with Abijah, King of Judah. Before the battle began the king delivered a remarkable address in which he expressed his confidence in Jehovah. The LORD had given the kingdom to David and to his sons by a covenant of salt, said Abijah. The covenant of salt refers to a very ancient custom. When a guest had been entertained in a tent and partaken of salt with his host, the obligation of the latter towards his guest was one of inviolable sanctity. The covenant of Jehovah with David was like a covenant of salt, that is, inviolable. Abijah believed in that covenant. Then he mentioned Jeroboam, whom sarcastically he calls the servant of Solomon, his revolt, his idolatry, his opposition to the priesthood. He closed his address with a confident statement. Behold, God Himself is with us for our captain, and His priests with sounding trumpets to cry alarm against you. Then the warning: O children of Israel, fight ye not against the LORD God of your fathers, for ye shall not prosper. Abijah won the battle. When they were encircled by the enemy they cried to Jehovah in their hour of need, and He was faithful to His own word (Numb. 10:9). When the priests sounded with the trumpets, when they shouted, no doubt in faith and anticipation of Jehovahs interference, then God smote Jeroboam and all Israel and delivered them into their hands. They had prevailed because they relied upon the LORD God, and so shall we prevail if we trust in the Lord. With that battle Jeroboams strength was broken. The wicked king, whose awful idolatry was the ruin of Israel, never recovered his strength. The LORD struck him and he died.
Fuente: Gaebelein’s Annotated Bible (Commentary)
am 3046-3049, bc 958-955
in the eighteenth: 2Ch 12:16, 1Ki 15:1-8
Reciprocal: 1Ch 3:10 – Abia
Fuente: The Treasury of Scripture Knowledge
2Ch 13:3. Four hundred thousandeight hundred thousand chosen men. This would seem incredible, did we not know that the manner of the Hebrews at that time was to bring all their people from twenty to fifty years of age into the field. Yet such a multitude must form an unwieldy and ungovernable army. If the sword fail to destroy them, they must soon be routed by hunger and thirst. These, like the five hundred thousand under Xerxes, that invaded Greece, melted away like snow in the warmer beams of the sun.
2Ch 13:5. A covenant of salt, that is, incorruptible. I will make an everlasting covenant with you, and I will give you the sure mercies of David. Isa 55:4, Thus the Messiah was the soul of the covenant, whenever it was renewed, as in Gen 12:3. But as all covenants with men were accompanied with a feast, our Harmer proves that this word designates a feast: so is the Hebrew reading of Ezr 4:14.
2Ch 13:17. There fell down slain five hundred thousand men. The Vulgate diminishes the number of the slain to fifty thousand; but as the LXX, and the complute edition, agree with the Hebrew, and as Josephus affirms that there never was a battle recorded by either Greek or Barbarian writer, in which there was so great a number slain, the modern versions have done right in disregarding the authority of the Vulgate.
REFLECTIONS.
The particulars of this great battle and prodigious carnage, not being mentioned in the book of Kings, we must here stay a moment for reflection. Rehoboam, on the revolt of the ten tribes, had raised an army to recover the whole of his fathers kingdom; but God had graciously prevented him by a prophet, and that message sufficiently indicated the good pleasure of heaven that the two kingdoms should exist together in quiet and concord. The rent of the kingdom was of God, as a punishment for Solomons fall, and Israels sins. But Jeroboam had not followed peace: he had skirmishes with Judah all the days of Rehoboam: his day however came at last, and he went not without his reward. Abijah, on coming to the throne, levied his people en masse, to the number of four hundred thousand, and entered his rivals country. Jeroboam did the same; and his numbers were twice as many as those of Judah. What a sight for those huge and hostile multitudes, all brethren, all the seed of Jacob, to contemplate one another. Ah, Israel, thy day was come, thine iniquities were ripe, and heaven was resolved to thrust in the sickle.
Before Abijah struck the blow, he wished to parley, of course that he might prevent the bloody affair by a covenant, for the decision of national disputes by the sword indicates generally a contempt of reason and of moral justice. In this previous step he was highly commendable; but his speech, as might naturally be expected, in a young king, religiously educated, is highly monarchical, and strictly religious: yet there were afterwards many defects in his reign.
Jeroboam, instead of hearkening to a noble speech, relied too much on his numbers and his talents, and sent an army to surround and totally to exterminate Judah, in case of defeat. The late ruler of France, confident of victory, almost invariably adopted this mode of fighting; but he miscalculated the Russian canon at Eylau, and his surrounding division of fifteen thousand men, were like Jeroboams ambush, cut off.
We have the effects which Jeroboams stratagem produced on the men of Judah. Finding themselves surrounded, and no retreat left, they cried to the Lord, and animated one another with courage for the battle. So fervent were their shouts, so impetuous their charge, that the men of Israel scarcely waited the first assault; and the immensity of the multitude obstructing the flight, the carnage was without a parallel. Oh what a sight! Half a million bleeding on the plain. Oh what a multitude of widows, of orphans, of mothers at home, pouring torrents of unavailing tears; nor could they forget the anguish of Ephron, till death had numbered them with those for whom they wept. Had those men fallen gloriously in a war against a foreign foe, it had been some consolation to the children; but to fall fighting against brethren, it seemed a day of infatuation, and we fear, a day to people hell, and to be lamented with eternal tears. Jeroboam indeed escaped the sword of Abijah, but God smote him with a languishing disease for two whole years, and his kingdom never recovered its population after so dreadful a scourge. So the Lord had said, that on forsaking his covenant, they should be few in number.
By these events we may be put in remembrance, that Satan sometimes makes a grand effort to destroy a soul, or to exterminate the influence of religion; that he surrounds us before and behind, as Jeroboams multitude surrounded Judah. Let us, whenever so circumstanced, cry like Judah mightily to the Lord. Let us take heart, raise a shout of courage, and fight the good fight of faith; so shall the confusion of fear designed by the enemy recoil on his own head. Let us place a firm confidence in the promises of Israels God, and then we shall say not only of the difficulties of life, but of death itself, thanks be to God who giveth us the victory through our Lord Jesus Christ.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
2Ch 13:1-22. The Reign of Abijah.Most of this section has nothing corresponding to it in 1 K., though references to the history of this reign occur in 1Ki 15:1-8.
2Ch 13:1 f. Cf. 1Ki 15:1 f., where the name of Abijahs mother is given as Maacah; so, too, 2Ch 11:20.
2Ch 13:4 ff. The representation of Abijah here (contrast 1Ki 15:3) as a God-fearing champion of the Levitical worship is a good illustration of the Chroniclers idealising tendency.
2Ch 13:22. the commentary of the prophet Iddo: the Hebrew word for commentary here is midrash, which in Rabbinical literature means inquiry into the meaning of Scripture and its exposition; the word comes from a root meaning to search, so that a midrash represents the results of a search that has been made into the traditional text of Scripture, and the consequent exposition is intended to elucidate the text. In the case of Iddos midrash it is, of course, impossible to say upon what text it was based. The Chronicler makes it clear that it was a source entirely different from the Book of Kings (see 2Ch 20:34), but as its name implies, it was a late production (this is the first mention of a midrash in the OT), and cannot be regarded as having been of any historical value.
Fuente: Peake’s Commentary on the Bible
THE REIGN OF ABIJAH
(vv.1-22)
Jereboam outlived Rehoboam, though not for long (v.20). He died after reigning 22 years (1Ki 14:20), five years longer than Rehoboam. But Abijah, son of Rehoboam, reigned only for three years in Judah (v.2). 1Ki 15:3 tells us that Abijah wa1ked in all the sins of his father and his heart was not loyal to the Lord. Yet Chronicles does not mention this, but emphasises rather what was to his credit in regard to overcoming Jereboam, in battle. The guilt of Jereboam. was far greater than that of Abijah. We are not told what occasioned the great battle between Judah and the ten tribes, but Abijah gathered an army of 400,000 to fight against 800,000 chosen warriors of Israel (v.3). Then Abijah took the opportunity of standing on Mount Zemaraim in Ephraim to address Jereboam and his men. He must have had a loud voice, and called upon them to hear what he said (v.4).
He first insists that the Lord’s covenant with Judah that David and his descendants were the royal line was absolute and unchangeable (v.5), Secondly, he says that Jereboam had rebelled not only against the king, but against God, and had collected worthless rogues to boldly refuse Rehoboam’s authority while Rehoboam was still young and inexperienced (vv.6-7). This too was true, though Abijah did not mention that Rehoboam had treated the ambassadors of the ten tribes with cruel contempt.
Thirdly, Abijah tells them they think to withstand the kingdom of the Lord, having a great multitude of followers and depending on the golden calves that Jereboam had adopted as idolatrous gods (v.8). This was a deeply incriminating fact.
But as a fourth matter of serious importance, Israel had totally refused the worship of the Lord. casting out the priests, the sons of Aaron and ordaining priests of any men they desired, if these men virtually bought their way into the priesthood by bringing a bull and seven rams (v.9).
In contrast to Israel’s rebellion, Abijah tells them that Judah had continued to faithfully practice the worship of the Lord. “We have not forsaken Him,” he says, “and the priests who minister to the Lord are the sons of Aaron, and the Levites attend to their duties. And they burn to the Lord every morning and evening burnt sacrifices and sweet incense; they also set the showbread in order on the pure gold table, and the lampstands of gold with its lamps to burn every evening; for we keep the command of the Lord our God” (v.11). No doubt all this was true as regards the formal worship of Judah, though the spiritual significance of this worship did not have any real effect on the heart of Abijah.
What a picture of the state of things in the professing church today! People may be champions of orthodoxy, may be able to expose the evils of idolatrous worship that are prevalent in many denominations. But though their forms are in measure orthodox, their hearts may still be far from God. This is hypocrisy. May we judge it absolutely and seek grace to honestly walk with God. Abijah thought that he was righteous in comparison with the evil of Israel, but he ought to have considered himself as under the eye of God rather than comparing himself with others.
Jereboam had no answer to the charges of Abijah, but determined to attack by sending an ambush to circle around behind the Judean army (v.13). This was good military strategy, but God is greater than Jereboam. The men of Judah were taken by surprise in finding the battle on both sides of them. But they cried out to the Lord and the priests sounded the trumpets (v.14). Even though God’s people were not in a good spiritual state, yet God heard their prayer of distress. The men of Judah shouted and God intervened by putting Israel in fear of Judah (v.25), so that they turned and fled.
Abijah and his army defeated them with a tremendous slaughter, with 500,000 choice warriors of Israel killed (v.17). No other battle in history has been so devastating as this. Even today, with the world’s greatly increased population, it would be unheard of that one half a million men should be killed in one battle. But how much more sad it is to consider that this battle was between brethren!
In this engagement Abijah depended on the Lord, and was able also to capture cities and villages in Israel, including Bethel, Jeshanah and Ephraim. Thus, the strength of Jereboam was greatly weakened and he did not recover from the effects of his defeat. By the Lord’s intervention he was struck with an illness that took his life. This was evidently soon after the death of Abijah, for Jereboam reigned 22 years (1Ki 14:20) and it was in his 18th year that Abijah became king of Judah (ch.13:1), and Abijah reigned only three years. In that short time he grew mighty (v.21), married fourteen wives and had 22 sons and 16 daughters! Of course he might have had some of his wives and children before he began to reign. Other activities of Abijah were recorded in the writings of the prophet Iddo, but these are not scripture.
Fuente: Grant’s Commentary on the Bible
13:1 Now in the eighteenth year of king Jeroboam began Abijah to reign over {a} Judah.
(a) He means Judah and Benjamin.
Fuente: Geneva Bible Notes
B. Abijah 13:1-14:1
Abijah generally did not please God (1Ki 15:3). However there was the instance the Chronicler recorded in which he spoke out in favor of the temple, the priests, and the Levites against the apostate Jeroboam I and Israel.
This is the only place in Chronicles where the writer linked the reigns of the southern and northern kings (2Ch 13:1-2). He may have done this to identify the occasion on which Abijah made his speech, since he and Jeroboam were constantly fighting. Abijah took the offensive this time, even though Jeroboam’s army outnumbered his two soldiers to one (2Ch 13:3). Since the town of Zemaraim lay within the territory of Benjamin (Jos 18:22), this battle must have taken place near the border between Ephraim (Israel) and Judah. Abijah charged Israel with fighting against Yahweh, since the Judahites had remained faithful to Him, evidenced by their following the proper worship requirements (2Ch 13:11-12). Judah won because the people relied on Yahweh (2Ch 13:15; 2Ch 13:18).
"It is hard to avoid the thought that, in biblical theology, weakness is a positive advantage, because it is a prerequisite of reliance (cf. 2Co 12:10)." [Note: McConville, p. 165.]
The reference to a "covenant of salt" (2Ch 13:5) suggests the connection between the ratification of a treaty and a meal (Exo 24:11) at which salt provided the seasoning (cf. Lev 2:13). Normally participants sealed covenants by eating a meal together. What is more important, salt as a preservative symbolized the covenant-makers’ hope that their agreement would last a long time (cf. Num 18:19). [Note: The New Bible Dictionary, 1962 ed., s.v. "Salt," by R. K. Harrison.]
The real difference between the Southern and Northern Kingdoms was theological. Judah was relying on what God had done, but Israel was trusting in what she could do. The temple site and ritual were God’s provision for His people (cf. Gen 22:14). Israel had rejected these, and had set up a system of her own devising that she hoped would make her acceptable to God. Israel had rejected God’s grace and had adopted a works system of worship.
This chapter is the only assessment in Chronicles of the Northern Kingdom’s sin. From here on, the writer’s attention focused on Judah primarily.
Other evidences of God’s blessing on Abijah were the cities he was able to take from Israel (2Ch 13:19), the death of his enemy, Jeroboam (2Ch 13:20), his power (2Ch 13:21), and his many children (2Ch 13:21). Though marrying many wives was a sin, fathering many children was an evidence of divine blessing (fruitfulness). The writer’s notation "the treatise of the prophet Iddo" (2Ch 9:29) is literally in Hebrew "the midrash of the prophet Iddo." A midrash is a commentary (cf. 2Ch 24:27).
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
REHOBOAM AND ABIJAH: THE IMPORTANCE OF RITUAL
2Ch 10:1-19; 2Ch 11:1-23; 2Ch 12:1-16; 2Ch 13:1-22
THE transition from Solomon to Rehoboam brings to light a serious drawback of the chroniclers principle of selection. In the history of Solomon we read of nothing but wealth, splendor, unchallenged dominion, and superhuman wisdom; and yet the breath is hardly out of the body of the wisest and greatest king of Israel before his empire falls to pieces. We are told, as in the book of Kings, that the people met Rehoboam with a demand for release from “the grievous service of thy father,” and yet we were expressly told only two chapters before that “of the children of Israel did Solomon make no servants for his work; but they were men of war, and chief of his captains, and rulers of his chariots and of his horsemen.” (2Ch 8:9) Rehoboam apparently had been left by the wisdom of his father to the companionship of headstrong and featherbrained youths; he followed their advice rather than that of Solomons grey-headed counselors, with the result that the ten tribes successfully revolted and chose Jeroboam for their king. Rehoboam assembled an army to re-conquer his lost territory, but Jehovah through the prophet Shemaiah forbade him to make war against Jeroboam.
The chronicler here and elsewhere shows his anxiety not to perplex simple minds with unnecessary difficulties. They might be harassed and disturbed by the discovery that the king, who built the Temple and was specially endowed with Divine wisdom, had fallen into grievous sin and been visited with condign punishment. Accordingly everything that discredits Solomon and detracts from his glory is omitted. The general principle is sound; an earnest teacher, alive to his responsibilities, will not wantonly obtrude difficulties upon his hearers; when silence does not involve disloyalty to truth, he will be willing that they should remain in ignorance of some of the more mysterious dealings of God in nature and history. But silence was more possible and less dangerous in the chroniclers time than in the nineteenth century. He could count upon a docile and submissive spirit in his readers; they would not inquire beyond what they were told: they would not discover the difficulties for themselves. Jewish youths were not exposed to the attacks of eager and militant skeptics, who would force these difficulties upon their notice in an exaggerated form, and at once demand that they should cease to believe in anything human or Divine.
And yet, though the chronicler had great advantages in this matter, his own narrative illustrates the narrow limits within which the principle of the suppression of difficulties can be safely applied. His silence as to Solomons sins and misfortunes makes the revolt of the ten tribes utterly inexplicable. After the account of the perfect wisdom, peace, and prosperity of Solomons reign, the revolt comes upon an intelligent reader with a shock of surprise and almost of incredulity. If he could not test the chronicles narrative by that of the book of Kings and it was no part of the chroniclers purpose that his history should be thus tested-the violent transition from Solomons unbroken prosperity to the catastrophe of the disruption would leave the reader quite uncertain as to the general credibility of Chronicles. In avoiding Scylla, our author has fallen into Charybdis; he has suppressed one set of difficulties only to create others. If we wish to help intelligent inquirers and to aid them to form an independent judgment, our safest plan will often be to tell them all we know ourselves and to believe that difficulties, which have no way marred our spiritual life, will not destroy their faith.
In the next section the chronicler tells how for three years Rehoboam administered his diminished kingdom with wisdom and success; he and his people walked in the way of David and Solomon, and his kingdom was established, and he was strong. He fortified fifteen cities in Judah and Benjamin, and put captains in them, and store of victuals, and oil and wine, and shields and spears, and made them exceeding strong. Rehoboam was further strengthened by deserters from the Northern Kingdom. Though the Pentateuch and the book of Joshua assigned to the priests and Levites cities in the territory held by Jeroboam, yet their intimate association with the Temple rendered it impossible for them to remain citizens of a state hostile to Jerusalem. The chronicler indeed tells us that “Jeroboam and his sons cast them off, that they should not execute the priests office unto Jehovah, and appointed others to be priests for the high places and the he-goats and for the calves which he had.” It is difficult to understand what the chronicler means by this statement. On the face of it, we should suppose that Jeroboam refused to employ the house of Aaron and the tribe of Levi for the worship of his he-goats and calves, but the chronicler could not describe such action as casting “them off that they should not execute the priests office unto Jehovah.” The passage has been explained to mean that Jeroboam sought to hinder them from exercising their functions at the Temple by preventing them from visiting Judah; but to confine the priests and Levites to his own kingdom would have been a. strange way of casting them off. However, whether driven out by Jeroboam or escaping from him, they came to Jerusalem and brought with them from among the ten tribes other pious Israelites, who were attached to the worship of the Temple. Judah and Jerusalem became the home of all true worshippers of Jehovah; and those who remained in the Northern Kingdom were given up to idolatry or the degenerate and corrupt worship of the high places. The chronicler then gives us some account of Rehoboams harem and children, and tells that he dealt wisely, and dispersed his twenty-eight sons “throughout all the lands of Judah and Benjamin, unto every fenced city.” He gave them the means of maintaining a luxurious table, and provided them with numerous wives, and trusted that, being thus happily circumstanced, they would lack leisure, energy, and ambition to imitate Absalom and Adonijah.
Prosperity and security turned the head of Rehoboam as they had done that of David: “He forsook the law of Jehovah, and all Israel with him.” “All Israel” means all the subjects of Rehoboam; the chronicler treats the ten tribes as cut off from Israel. The faithful worshippers of Jehovah in Judah had been reinforced by the priests, Levites, and all other pious Israelites from the Northern Kingdom; and yet in three years they forsook the cause for which they had left their country and their fathers house. Punishment was not long delayed, for Shishak, king of Egypt, invaded Judah with an immense host and took away the treasures of the house of Jehovah and of the kings house.
The chronicler explains why Rehoboam was not more severely punished. Shishak appeared before Jerusalem with his immense host: Ethiopians, Lubim or Lybians, and Sukiim, a mysterious people only mentioned here. The LXX and Vulgate translate Sukiim “Troglodytes,” apparently identifying them with the cave-dwellers on the western or Ethiopian coast of the Red Sea. In order to find safety from these strange and barbarous enemies, Rehoboam and his princes were gathered together in Jerusalem. Shemaiah the prophet appeared before them and declared that the invasion was Jehovahs punishment for their sin, whereupon they humbled themselves, and Jehovah accepted their penitent submission. He would not destroy Jerusalem, but the Jews should serve Shishak, “that they may know My service and the service of the kingdoms of the countries.” When they threw off the yoke of Jehovah, they sold themselves into a worse bondage. There is no freedom to be gained by repudiating the restraints of morality and religion. If we do not choose to be the servants of obedience unto righteousness, our only alternative is to become the slaves “of sin unto death.” The repentant sinner may return to his true allegiance, and yet he may still be allowed to taste something of the bitterness and humiliation of the bondage of sin. His Shishak may be some evil habit or propensity or special liability to temptation, that is permitted to harass him without destroying his spiritual life. In time the chastening of the Lord works out the peaceable fruits of righteousness, and the Christian is weaned forever from the unprofitable service of sin.
Unhappily the repentance inspired by trouble and distress is not always real and permanent. Many will humble themselves before the Lord in order to avert imminent ruin, and will forsake Him when the danger has passed away. Apparently Rehoboam soon fell away again into sin, for the final judgment upon him is, “He did that which was evil, because he set not his heart to seek Jehovah.” David in his last prayer had asked for a “perfect heart” for Solomon, but he had not been able to secure this blessing for his grandson, and Rehoboam was “the foolishness of the people, one that had no understanding, who turned away the people through his counsel.” (Sir 47:23)
Rehoboam was succeeded by his son Abijah, concerning whom we are told in the book of Kings that “he walked in all the sins of his father, which he had done before him; and his heart was not perfect with Jehovah his God, as the heart of David his father.” The chronicler omits this unfavorable verdict; he does not indeed classify Abijah among the good kings by the usual formal statement that “he did that which was good and right in the eyes of Jehovah,” but Abijah delivers a hortatory speech and by Divine assistance obtains a great victory over Jeroboam. There is not a suggestion of any evil-doing on the part of Abijah; and yet we gather from the history of Asa that in Abijahs reign the cities of Judah were given up to idolatry, with all its paraphernalia of “strange altars, high places, Asherim, and sun-images.” As in the case of Solomon, so here, the chronicler has sacrificed even the consistency of his own narrative to his care for the reputation of the house of David. How the verdict of ancient history upon Abijah came to be set aside we do not know. The charitable work of whitewashing the bad characters of history has always had an attraction for enterprising annalists; and Abijah was a more promising subject than Nero, Tiberius, or Henry VIII The chronicler would rejoice to discover one more good king of Judah; but yet why should the record of Abijahs sins be expunged, while Ahaziah and Amon were still held up to the execration of posterity?
Probably the chronicler was anxious that nothing should mar the effect of his narrative of Abijahs victory. If his later sources had recorded anything equally creditable of Ahaziah and Amon, be might have ignored the judgment of the book of Kings in their case also.
The section to which the chronicler attaches so much importance describes a striking episode in the chronic warfare between Judah and Israel. Here Israel is used, as in the older history, to mean the Northern Kingdom, and does not denote the spiritual Israel-i.e., Judah-as in the previous chapter. This perplexing variation in the use of the term “Israel” shows how far Chronicles has departed from the religious ideas of the book of Kings, and reminds us that the chronicler has only partially and imperfectly assimilated his older material.
Abijah and Jeroboam had each gathered an immense army, but the army of Israel was twice as large as that of Judah: Jeroboam had eight hundred thousand to Abijahs four hundred thousand. Jeroboam advanced, confident in his overwhelming superiority and happy in the belief that Providence sides with the strongest battalions. Abijah, however, was nothing dismayed by the odds against him; his confidence was m Jehovah. The two armies met in the neighborhood of Mount Zemaraim, upon which Abijah fixed his camp. Mount Zemaraim was in the hill-country of Ephraim, but its position cannot be determined with certainty; it was probably near the border of the two kingdoms. Possibly it was the site of the Benjamite city of the same name mentioned in the book of Joshua in close connection with Bethel. {Jos 18:22} If so, we should look for it in the neighborhood of Bethel, a position which would suit the few indications of place given by the narrative.
Before the battle, Abijah made an effort to induce his enemies to depart in peace. From the vantage-ground of his mountain camp he addressed Jeroboam and his army as Jotham had addressed the men of Shechem from Mount Gerizim. {Jdg 9:8} Abijah reminded the rebels-for as such he regarded them-that Jehovah, the God of Israel, had given the kingdom over Israel to David forever, even to him and to his sons, by a covenant of salt, by a charter as solemn and unalterable as that by which the heave-offerings had been given to the sons of Aaron. {Num 18:19} The obligation of an Arab host to the guest who had sat at meat with him and eaten of his salt was not more binding than the Divine decree which had given the throne of Israel to the house of David. And yet Jeroboam the son of Nebat had dared to infringe the sacred rights of the elect dynasty. He, the slave of Solomon, had risen up and rebelled against his master.
The indignant prince of the house of David not unnaturally forgets that the disruption was Jehovahs own work, and that Jeroboam rose up against his master, not at the instigation of Satan, but by the command of the prophet Abijah. {2Ch 10:15} The advocates of sacred causes even in inspired moments are apt to be one-sided in their statements of fact.
While Abijah is severe upon Jeroboam and his accomplices and calls them “vain men, sons of Belial,” he shows a filial tenderness for the memory of Rehoboam. That unfortunate king had been taken at a disadvantage, when he was young and tender-hearted and unable to deal sternly with rebels. The tenderness which could threaten to chastise his people with scorpions must have been of the kind-
“That dared to look on torture and could not look on war”;
it only appears in the history in Rehoboams headlong flight to Jerusalem. No one, however, will censure Abijah for taking an unduly favorable view of his fathers character.
But whatever advantage Jeroboam may have found in his first revolt, Abijah warns him that now he need not think to withstand the kingdom of Jehovah in the hands of the sons of David. He is no longer opposed to an unseasoned youth, but to men who know their overwhelming advantage. Jeroboam need not think to supplement and complete his former achievements by adding Judah and Benjamin to his kingdom. Against his superiority of four hundred thousand soldiers Abijah can set a Divine alliance, attested by the presence of priests and Levites and the regular performance of the pentateuchal ritual, whilst the alienation of Israel from Jehovah is clearly shown by the irregular orders of their priests. But let Abijah speak for himself:
“Ye be a great multitude, and there are with you the golden calves which Jeroboam made you for gods.” Possibly Abijah was able to point to Bethel, where the royal sanctuary of the golden calf was visible to both armies: “Have ye not driven out the priests of Jehovah, the sons of Aaron and the Levites, and made for yourselves priests in heathen fashion? When any one comes to consecrate himself with a young bullock and seven rams, ye make him a priest of them that are no gods. But as for us, Jehovah is our God, and we have not forsaken Him; and we have priests, the sons of Aaron, ministering unto Jehovah, and the Levites, doing their appointed work: and they burn unto Jehovah morning and evening burnt offerings and sweet incense: the shewbread also they set in order upon the table that is kept free from all uncleanness; and we have the candlestick of gold, with its lamps, to burn every evening; for we observe the ordinances of Jehovah our God; but ye have forsaken Him. And, behold, God is with us at our head, and His priests, with the trumpets of alarm, to sound an alarm against you. O children of Israel, fight ye not against Jehovah, the God of your fathers; for ye shall not prosper.”
This speech, we are told, “has been much admired. It was well suited to its object, and exhibits correct notions of the theocratical institutions.” But like much other admirable eloquence, in the House of Commons and elsewhere, Abijahs speech had no effect upon those to whom it was addressed. Jeroboam apparently utilized the interval to plant an ambush in the rear of the Jewish army.
Abijahs speech is unique. There have been other instances in which commanders have tried to make oratory take the place of arms, and, like Abijah, they have mostly been unsuccessful; but they have usually appealed to lower motives. Sennacheribs envoys tried ineffectually to seduce the garrison of Jerusalem from their allegiance to Hezekiah, but they relied on threats of destruction and promises of “a land of corn and wine, a land of bread and vineyards, a land of oil olive and honey.” There is, however, a parallel instance of more successful persuasion. When Octavian was at war with his fellow-triumvir Lepidus, he made a daring attempt to win over his enemys army. He did not address them from the safe elevation of a neighboring mountain, but rode openly into the hostile camp. He appealed to the soldiers by motives as lofty as those urged by Abijah, and called upon them to save their country from civil war by deserting Lepidus. At the moment his appeal failed, and he only escaped with a wound in his breast; but after a while his enemys soldiers came over to him in detachments, and eventually Lepidus was compelled to surrender to his rival. But the deserters were not altogether influenced by pure patriotism. Octavian had carefully prepared the way for his dramatic appearance in the camp of Lepidus, and had used grosser means of persuasion than arguments addressed to patriotic feeling.
Another instance of a successful appeal to a hostile force is found in the history of the first Napoleon, when he was marching on Paris after his return from Elba. Near Grenoble he was met by a body of royal troops. He at once advanced to the front, and exposing his breast, exclaiming to the opposing ranks, “Here is your emperor; if any one would kill me, let him fire.” The detachment, which had been sent to arrest his progress, at once deserted to their old commander. Abijahs task was less hopeful: the soldiers whom Octavian and Napoleon won over had known these generals as lawful commanders of Roman and French armies respectively, but Abijah could not appeal to any old associations in the minds of Jeroboams army; the Israelites were animated by ancient tribal jealousies, and Jeroboam was made of sterner stuff than Lepidus or Louis XVIII Abijahs appeal is a monument of his humanity, faith, and devotion; and if it failed to influence the enemy, doubtless served to inspirit his own army.
At first, however, things went badly with Judah. They were outgeneraled as well as outnumbered: Jeroboams main body attacked them in front, and the ambush assailed their rear. Like the men of Ai, “when Judah looked back, behold, the battle was before and behind them.” But Jehovah, who fought against Ai, was fighting for Judah, and they cried unto Jehovah; and then, as at Jericho, “the men of Judah gave a shout, and when they shouted, God smote Jeroboam and all Israel before Abijah and Judah.” The rout was complete, and was accompanied by terrible slaughter. No fewer than five hundred thousand Israelites were slain by the men of Judah. The latter pressed their advantage, and took the neighboring city of Bethel and other Israelite towns. For the time Israel was “brought under,” and did not recover from its tremendous losses during the three years of Abijahs reign. As for Jeroboam, Jehovah smote him, and he died; but “Abijah waxed mighty, and took unto himself fourteen wives, and begat twenty-and-two sons and sixteen daughters.” His history closes with the record of these proofs of Divine favor, and he “slept with his fathers, and they buried him in the city of David, and Asa his son reigned in his stead.”
The lesson which the chronicler intends to teach by his narrative is obviously the importance of ritual, not the importance of ritual apart from the worship of the true God; he emphasizes the presence of Jehovah with Judah, in contrast to the Israelite worship of calves and those that are no gods. The chronicler dwells upon the maintenance of the legitimate priesthood and the prescribed ritual as the natural expression and clear proof of the devotion of the men of Judah to their God.
It may help us to realize the significance of Abijahs speech, if we try to construct an appeal in the same spirit for a Catholic general in the Thirty Years War addressing a hostile Protestant army. Imagine Wallenstein or Tilly, moved by some unwonted spirit of pious oratory, addressing the soldiers of Gustavus Adolphus:-
“We have a pope who sits in Peters chair, bishops and priests ministering unto the Lord, in the true apostolical succession. The sacrifice of the Mass is daily offered; matins, lauds, vespers; and compline are all duly celebrated; our churches are fragrant with incense and glorious with stained glass and images; we have crucifixes, and lamps, and candles; and our priests are fitly clothed in ecclesiastical vestments; for we observe the traditions of the Church, but ye have forsaken the Divine order. Behold, God is with us at our head; and we have banners blessed by the Pope. O ye Swedes, ye fight against God; ye shall not prosper.”
As Protestants we may find it difficult to sympathies with the feelings of a devout Romanist or even with those of a faithful observer of the complicated Mosaic ritual. We could not construct so close a parallel to Abijahs speech in terms of any Protestant order of service, and yet the objections which any modern denomination feels to departures from its own forms of worship rest on the same principles as those of Abijah. In the abstract the speech teaches two main lessons: the importance of an official and duly accredited ministry and of a suitable and authoritative ritual. These principles are perfectly general, and are not confined to what is usually known as sacerdotalism and ritualism. Every Church has in practice some official ministry, even those Churches that profess to owe their separate existence to the necessity for protesting against an official ministry. Men whose chief occupation is to denounce priestcraft may themselves be saturated with the sacerdotal spirit. Every Church too, has its ritual. The silence of a Friends meeting is as much a rite as the most elaborate genuflection before a highly ornamented altar. To regard either the absence or presence of rites as essential is equally ritualistic. The man who leaves his wonted place of worship because “Amen” is sung at the end of a hymn is as bigoted a ritualist as his brother who dare not pass an altar without crossing himself. Let us then consider the chroniclers two principles in this broad sense. The official ministry of Israel consisted of the priests and Levites, and the chronicler counted it a proof of the piety of the Jews that they adhered to this ministry and did not admit to the priesthood any one who could bring a young bullock and seven rams. The alternative was not between a hereditary priesthood and one open to any aspirant with special spiritual qualifications, but between a duly trained and qualified ministry on the one hand and a motley crew of the forerunners of Simon Magus on the other. It is impossible not to sympathies with the chronicler. To begin with, the property qualification was too low. If livings are to be purchased at all, they should bear a price commensurate with the dignity and responsibility of the sacred office. A mere entrance fee, so to speak, of a young bullock and seven rams must have flooded Jeroboams priesthood with a host of adventurers, to whom the assumption of the office was a matter of social or commercial speculation. The private adventure system of providing for the ministry of the word scarcely tends to either the dignity or the efficiency of the Church. But, in any case, it is not desirable that mere worldly gifts, money, social position, or even intellect should be made the sole passports to Christian service; even the traditions and education of a hereditary priesthood would be more probable channels of spiritual qualifications.
Another point that the chronicler objects to in Jeroboams priests is the want of any other than a property qualification. Any one who chose could be a priest. Such a system combined what might seem opposite vices. It preserved an artificial ministry; these self-appointed priests formed a clerical order; and yet it gave no guarantee whatever of either fitness or devotion. The chronicler, on the other hand, by the importance he attaches to the Levitical priesthood, recognizes the necessity of an official ministry, but is anxious that it should be guarded with jealous care against the intrusion of unsuitable persons. A conclusive argument for an official ministry is to be found in its formal adoption by most Churches and its uninvited appearance in the rest. We should not now be contented with the safeguards against unsuitable ministers to be found in hereditary succession; the system of the Pentateuch would be neither acceptable nor possible in the nineteenth century: and yet, if it had been perfectly administered, the Jewish priesthood would have been worthy of its high office, nor were the times ripe for the substitution of any better system. Many of the considerations which justify hereditary succession in a constitutional monarchy might be adduced in defense of a hereditary priesthood. Even now, without any pressure of law or custom, there is a certain tendency towards hereditary succession in the ministerial office. It would be easy to name distinguished ministers who were inspired for the high calling by their fathers devoted service, and who received an invaluable preparation for their life-work from the Christian enthusiasm of a clerical household. The clerical ancestry of the Wesleys is only one among many illustrations of an inherited genius for the ministry.
But though the best method of obtaining a suitable ministry varies with changing circumstances, the chroniclers main principle is of permanent and universal application. The Church has always felt a just concern that the official representatives of its faith and order should commend themselves to every mans conscience in the sight of God. The prophet needs neither testimonials nor official status: the word of the Lord can have free course without either; but the appointment or election to ecclesiastical office entrusts the official with the honor of the Church and in a measure of its Master.
The chroniclers other principle is the importance of a suitable and authoritative ritual. We have already noticed that any order of service that is fixed by the constitution or custom of a Church involves the principle of ritual. Abijahs speech does not insist that only the established ritual should be tolerated; such questions had not come within the chroniclers horizon. The merit of Judah lay in possessing and practicing a legitimate ritual, that is to say in observing the Pauline injunction to do all things decently and in order: The present generation is not inclined to enforce any very stringent obedience to Pauls teaching, and finds it difficult to sympathize with Abijahs enthusiasm for the symbolism of worship. But men today are not radically different from the chroniclers contemporaries, and it is as legitimate to appeal to spiritual sensibility through the eye as through the ear; architecture and decoration are neither more nor less spiritual than an attractive voice and impressive elocution. Novelty and variety have, or should have, their legitimate place in public worship; but the Church has its obligations to those who have more regular spiritual wants. Most of us find much of the helpfulness of public worship in the influence of old and familiar spiritual associations, which can only be maintained by a measure of permanence and fixity in Divine service. The symbolism of the Lords Supper never loses its freshness, and yet it is restful because familiar and impressive because ancient. On the other hand, the maintenance of this ritual is a constant testimony to the continuity of Christian life and faith. Moreover, in this rite the great bulk of Christendom finds the outward and visible sign of its unity.
Ritual, too, has its negative value. By observing the Levitical ordinances the Jews were protected from the vagaries of any ambitious owner of a young bullock and seven rams. While we grant liberty to all to use the form of worship in which they find most spiritual profit, we need to have Churches whose ritual will be comparatively fixed. Christians who find themselves most helped by the more quiet and regular methods of devotion naturally look to a settled order of service to protect them from undue and distracting excitement.
In spite of the wide interval that separates the modern Church from Judaism, we can still discern a unity of principle, and are glad to confirm the judgment of Christian experience from the lessons of an older and different dispensation. But we should do injustice to the chroniclers teaching if we forgot that for his own times his teaching was capable of much more definite and forcible application. Christianity and Islam have purified religious worship throughout Europe, America, and a large portion of Asia. We are no longer tempted by the cruel, loathsome rites of heathenism. The Jews knew the wild extravagance, gross immorality, and ruthless cruelty of Phoenician and Syrian worship. If we had lived in the chroniclers age and had shared his experience of idolatrous rites, we should have also shared his enthusiasm for the pure and lofty ritual of the Pentateuch. We should have regarded it as a Divine barrier between Israel and the abominations of heathenism, and should have been jealous for its strict observance.