Text -- 2 Chronicles 13:18 (NET)

13:18 That day the Israelites were defeated; the men of Judah prevailed because they relied on the Lord God of their ancestors.

Commentary -- Word/Phrase Notes (per phrase)

Clarke: 2Ch 13:18

Judah prevailed, because - "They depended on the Word of the God of their fathers."- T.

TSK: 2Ch 13:18

relied : 2Ch 16:8, 2Ch 16:9, 2Ch 20:20; 2Ki 18:5; 1Ch 5:20; Psa 22:4, Psa 22:5, Psa 146:5; Dan 3:28; Nah 1:7; Eph 1:12

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ch 13:18

Brought under - " Humbled"or "defeated,"not reduced to subjection.

Poole: 2Ch 13:18

They put their trust in him, and confidently expected help from him; which is a disposition of heart that God prizeth and taketh kindly. See 2Ki 18:5 2Ch 20:20 Psa 22:4 Dan 3:28 .

Gill: 2Ch 13:18

Thus the children of Israel were brought under at that time,.... Humbled and weakened, but not reduced to the government of the house of David:

and the children of Judah prevailed; or grew strong:

because they relied upon the Lord God of their fathers; trusted in him, and not in an arm of flesh; the Targum is,"in the Word of the Lord God of their fathers.''

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ch 13:18

¹ tn Heb “at that time.”

Geneva Bible: 2Ch 13:18

Thus the children of Israel were brought under at that time, and the children of Judah prevailed, ^{( n )} because they relied upon the LORD God of their fathers.

^{( n )} He shows that the stay of all kingdoms and assurance of victories depends on our trust and confidence in the Lord.

Commentary -- Verse Range Notes

TSK Synopsis: 2Ch 13:1-22

1 Abijah succeeding makes war against Jeroboam.

4 He declares the right of his cause.

13 Trusting in God, he overcomes Jeroboam.

21 The wives and children of Abijah.

Maclaren: 2Ch 13:18

The Secret Of Victory

The children of Judah prevailed, because they relied upon the Lord God of their fathers.'--2 Chron. 13:18.

THESE words are the summing-up of the story of a strange old-world battle between Jeroboam, the adventurer who rent the kingdom, and Abijah, the son of the foolish Rehoboam, whose unseasonable blustering had played into the usurper's hands. The son was a wiser and better man than his father. It is characteristic of the ancient world, that before battle was joined Abijah made a long speech to the enemy, recounting the ritual deficiencies of the Northern kingdom, and proudly contrasting the punctilious correctness of the Temple service with the irregular cult set up by Jeroboam. He confidently pointed to the priests with their trumpets' in his army as the visible sign that God is with us at our head,' and while charging Israel with having forsaken the Lord our God,' to whom he and his people had kept true, besought them not to carry their rebellion to the extreme of fighting against their fathers' God, and assured them that no success could attend their weapons in such a strife. The passionate appeal had no effect, but while Abijah was orating, Jeroboam was carrying out a ruse, and planting part of his troops behind Judah, so as to put them between two fires and draw a net round the outnumbered and out manoeuvred enemy."

Abijah and his men suddenly detected their desperate position, and did the only wise thing. When, with a shock of surprise, they saw that behold! the battle was before and behind them,' they cried unto the Lord, and the priests sounded with the trumpets.' The sharp, short cry from thousands of agitated men ringed round by foes, and the blare of the trumpets were both prayers, and heartened the suppliants for their whirlwind charge, before which the men of Israel, double in number as they were, broke and fled. The defeat was thorough, and, for a while, Rehoboam and his kingdom were brought under,' and a comparatively long peace followed. Our text gathers up the lesson taught, not to Judah or Israel alone, by victory and defeat, when it declares that to rely upon the Lord is to prevail. It opens for us the secret of victory, in that old far-off struggle and in to-day's conflicts.

I. We Note The Faith Of The Fighters.

They relied,' says the chronicler, upon the Lord.' Now the word rendered relied' is one of several picturesque words by which the Old Testament, which we are sometimes told, with a great flourish of learning, has no mention of faith,' expresses trust,' by metaphors drawn from bodily actions which symbolise the spiritual act. The word here literally signifies to lean on, as a feeble hand might on a staff, or a tremulous arm on a strong one. And does not that picture carry with it much insight into what the essence of Old Testament trust' or New Testament faith' is? If we think of faith as leaning, we shall not fall into that starved misconception of it which takes it to be nothing more than intellectual assent. We shall see there is a far fuller pulse of feeling than that beating in it. A man who leans on some support, does so because he knows that his own strength is insufficient for his need. The consciousness of weakness is the beginning of faith. He who has never despaired of himself has scarcely trusted in God. Abijah's enemies were two to one of his own men. No wonder that they cried unto the Lord, and felt astound of despair shake their courage. And who of us can face life with its heavy duties, its thick-clustering dangers and temptations, its certain struggles, its possible failures, and not feel the cold touch of dread gripping our hearts, though strong and brave? Surely he has had little experience, or has learned little wisdom from the experience he has had, who has yet to discover his own weakness. But the consciousness of weakness is by itself debilitating, and but increases the weakness of which it is painfully aware. There is no surer way to sap what strength we have than to tell ourselves what poor creatures we are. The purpose and end of self-contemplation which becomes aware of our own feebleness is to lead us to the contemplation of God, our immortal strength. Abijah's assurance that God is with us at our head' rang out triumphantly. Faith has an upper and an under side: the under side is self-distrust; the upper, trust in God. He will never lean all his weight on a prop, who fancies that he can stand alone, or has other stays to hold him up.

But Abijah's example teaches us another lesson, that for a vigorous faith, there must be obedience to all God's known will. True, thank God! faith often springs in its power in a soul that is conscious but of sin, but a continuance in disobedience will inevitably kill faith. It was because Abijah and his people had kept' the charge of the Lord our God,' that they were sure that God was with them. We can only be sure of God to lean on when we are doing His will, and we shall do His will only as we are sure that we lean on Him. Our trust in Him will be strong and operative in the measure in which our lives are conformed to His commandments. Much elaborate dissertation has been devoted to expounding what faith is, and the strong, vivid Scriptural conception of it has been wofully darkened and overlaid with cobwebs of theology, but surely this eloquent metaphor of our text tells us more than do many learned volumes. It bids us lean on God, rest the whole weight of our needs, our weaknesses, and our sins on Him. Like any human friend or helper, He is better pleased when we lean hard on Him than when we gingerly put a finger on His arm, and lay no pressure on it, as we do when in ceremonial fashion we seem to accept another's support, and hold ourselves back from putting a weight on the offered arm. We cannot rely too utterly on Him. We honour Him most when we repose our whole selves on His strong arm.

II. The Increase Of Faith By Sudden Fear.

When Judah looked back, behold, the battle was before and behind them.' The shock of seeing the flashing spears in the rear would make the bravest hold their breath for one overwhelming moment, but the next moment their faith in God surged back with tenfold force, increased by the sudden new peril. The sharp collision of flint and steel struck out a spark of faith. What time I am afraid, I will trust in Thee,' said an expert in the genesis and growth of trust. Peril kills a feeble trust, but vivifies it, if strong. The recognition of danger is meant to drive us to God. If each fresh difficulty or danger makes us tighten our clasp of Him, and lean the harder on Him, it has done its highest service to us, and we have conquered it, and are the stronger because of it. The storm that makes the traveller, fighting with the wind and the rain in his face, clasp his cloak tighter round him, does him no harm. The purpose of our trials is to drive us to God, and a fair-weather faith which had all but fallen asleep is often roused to energy that works wonders, by the sudden dash of danger flung into and disturbing a life. It is wise seamanship to make a run to get snugly behind the breakwater when a sudden gale springs up.

III. The Expression Of Faith In Appeal To God.

When the ambush was unmasked, the surrounded men of Judah cried unto the Lord, and the priests sounded with the trumpets,' before they flung themselves on the enemy. We may be sure that their cry was short and sharp, and poignant with appeal to God. There would be no waste words, nor perfunctory petitions without wings of desire, in that cry. Should we not look for the essential elements of prayer rather to such cries, pressed from burdened hearts by a keen sense of absolute helplessness, and very careless of proprieties so long as they were shrill enough to pierce God's ear and touch His heart, than to the formal petitions of well-ordered worship? A single ejaculation flung heavenward in a moment of despair or agony is more precious in God's sight than a whole litany of half-hearted devotions.

The text puts in a striking form another lesson well worth learning, that, in the greatest crises, no time is better spent than time used for prayer. A rush on the enemy would not have served Abijah's purpose nearly so well as that moment's pause for crying to the Lord, before his charge. Hands lifted to heaven are nerved to clutch the sword and strike manfully. It is not only that Christ's soldiers are to fight and pray, but that they fight by praying. That is true in the small conflicts and antagonisms of the lives of each of us, and it is true in regard to the age long battle against ignorance and sin. Christian's sword was named All-prayer.'

The priests, too, blew a prayer through their trumpets, for the ordinance had appointed that when ye go to war … then shall ye sound an alarm with the trumpets; and ye shall be remembered before the Lord your God, and ye shall be saved from your enemies.' The clear, strident blare was not intended to hearten warriors, or to sing defiance, but to remind God of His promises, and to bring Him on to the battlefield, as He had said that He would be. The truest prayer is that which but picks up the arrows of promise shot from heaven to earth, and casts them back from earth to heaven. He prays best who fills his mouth with God's words, turning every I will' of His into Do Thou!'

IV. The Strength That Comes Through Faith.

As the men of Judah shouted, it came to pass that God smote Jeroboam and all Israel before Abijah and Judah.' There is no such quickener of all a man's natural force as even the lowest forms of faith. He who throws himself into any enterprise sure of success will often succeed just because he was sure he would. The world's history is full of instances where men, with every odds against them, have plucked the flower safety out of the nettle danger, just because they trusted in their star, or their luck, or their destiny. We all know how a very crude faith turned a horde of wild Arabs into a conquering army, that in a century dominated the world from Damascus to Seville. The truth that is in Christian Science' is that many forms of disease yield to the patient's firm persuasion of recovery. And from these and many other facts the natural power of faith is beginning to dawn on the most matter-of-fact and unspiritual people. They are beginning to think that perhaps Christ was right after all in saying All things are possible to him that believeth,' and that it is not such a blunder after all to make faith the first step to all holiness and purity, and the secret of victory in life's tussle. Leaving out of view for the moment the supernatural effects of faith, which Christianity alleges are its constant consequences, it is clear that its natural effects are all in the direction of increasing the force of the trusting man. It calms, it heartens for all work, effort, and struggle. It imparts patience, it brightens hope, it forbids discouragement, it rebukes and cures despondency. And besides all this, there is the supernatural communication of a strength not our own, which is the constant result of Christian faith. Christian faith knits the soul and the Saviour in so close a union, that all that is Christ's becomes the Christian's, and every believer may hear His Lover's voice whispering to him what one of His servants once heard in an hour of despondency, My grace is sufficient for thee, for My power is made perfect in weakness.'

Faith joins us to the Lord, and he that is joined to the Lord is one spirit'; and that Lord has said to all His disciples, I give thee Myself, and in Myself all that is Mine.' We do not go to warfare at our own charges, but there will pass into and abide in our hearts the warlike might of the true King and Captain of the Lord's host, and we shall hear the ring of His encouraging voice saying, Be of good cheer! I have overcome the world,'

MHCC: 2Ch 13:1-22

Jeroboam and his people, by apostacy and idolatry, merited the severe punishment Abijah was permitted to execute upon them. It appears from the character of Abijah, 1Ki 15:3, that he was not himself truly religious, yet he encouraged himself from the religion of his people. It is common for those that deny the power of godliness, to boast of the form of it. Many that have little religion themselves, value it in others. But it was true that there were numbers of pious worshippers in Judah, and that theirs was the more righteous cause. In their distress, when danger was on every side, which way should they look for deliverance unless upward? It is an unspeakable comfort, that our way thither is always open. They cried unto the Lord. Earnest prayer is crying. To the cry of prayer they added the shout of faith, and became more than conquerors. Jeroboam escaped the sword of Abijah, but God struck him; there is no escaping his sword.

Matthew Henry: 2Ch 13:13-22

We do not find that Jeroboam offered to make any answer at all to Abijah's speech. Though it was much to the purpose, he resolved not to heed it, and therefore he heard it as though he heard it not. He came to fight, not to dispute. The longest sword, he thought, would determine the matter, not the better cause. Let us therefore see the issue, whether right and religion carried the day or no.

I. Jeroboam, who trusted to his politics, was beaten. He was so far from fair reasoning that he was not for fair fighting. We may suppose that he felt a sovereign contempt for Abijah's harangue. "One stratagem,"thinks he, "is worth twenty such speeches; we will soon give him an answer to all his arguments; he shall soon find himself overpowered with numbers, surrounded on every side with the instruments of death, and then let him boast of his religion and his title to the crown."A parley, it is probable, was agreed on, yet Jeroboam basely takes the advantage of it, and, while he was treating, laid his ambushment behind Judah, against all the laws of arms. What honour could be expected in a servant when he reigned? Abijah was for peace, but, when he spoke, they were for war, Psa 120:7.

II. Abijah and his people, who trusted in their God, came off conquerors, notwithstanding the disproportion of their strength and numbers.

1. They were brought into a great strait, put into a great fright, for the battle was before and behind. A good cause, and one which is designed to be victorious, may for a season be involved in embarrassment and distress. It was David's case. They compassed me about like bees, Psa 118:10-12.

2. In their distress, when danger was on every side, which way should they look but upwards for deliverance? It is an unspeakable comfort that no enemy (not the most powerful or politic), no stratagem or ambushment, can cut off our communication with heaven; our way thitherward is always open. (1.) They cried unto the Lord, 2Ch 13:14. We hope they did this before they engaged in this war, but the distress they were in made them renew their prayers and quickened them to be importunate. God brings his people into straits, that he may teach them to cry unto him. Earnest praying is crying. (2.) They relied on the God of their fathers, depended upon his power to help them and committed themselves to him, 2Ch 13:18. The prayer of faith is the prevailing prayer, and this is that by which we overcome the world, even our faith, 1Jo 5:4. (3.) The priests sounded the trumpets to animate them by giving them an assurance of God's presence with them. It was not only a martial but a sacred sound, and put life into their faith. (4.) They shouted in confidence of victory: "The day is our own, for God is with us."To the cry of the prayer they added the shout of faith, and so became more than conquerors.

3. Thus they obtained a complete victory: As the men of Judah shouted for joy in God's salvation, God smote Jeroboam and his army with such terror and amazement that they could not strike a stroke, but fled with the greatest precipitation imaginable, and the conquerors gave no quarter, so that they put to the sword 500,000 chosen men (2Ch 13:17), more, it is said, than ever we read of in any history to have been killed in one battle; but the battle was the Lord's, who would thus chastise the idolatry of Israel and own the house of David. But see the sad effect of division: it was the blood of Israelites that was thus shed like water by Israelites, while the heathen, their neighbours, to whom the name of Israel had formerly been a terror, cried, Aha! so would we have it.

4. The consequence of this was that the children of Israel, though they were not brought back to the house of David (which by so great a blow surely they would have been had not the determinate counsel of God been otherwise), yet, for that time, were brought under, 2Ch 13:18. Many cities were taken, and remained in the possession of the kings of Judah; as Bethel particularly, 2Ch 13:19. What became of the golden calf there, when it came into the hands of the king of Judah, we are not told; perhaps it was removed to some place of greater safety, and at length to Samaria (Hos 8:5); yet in Jehu's time we find it at Bethel, 2Ki 10:29. Perhaps Abijah, when it was in his power to demolish it, suffered it to stand, for his heart was not perfect with God; and, not improving what he had got for the honour of God, he soon lost it all again.

Lastly, The death of both of the conquered and of the conqueror, not long after. 1. Jeroboam never looked up after this defeat, though he survived it two or three years. He could not recover strength again, 2Ch 13:20. The Lord struck him either with some bodily disease, of which he languished, or with melancholy and trouble of mind; his heart was broken, and vexation at his loss brought his head, probably by this time a hoary head, with sorrow to the grave. He escaped the sword of Abijah, but God struck him: and there is no escaping his sword. 2. Abijah waxed mighty upon it. What number of wives and children he had before does not appear; but now he multiplied his wives to fourteen in all, by whom he had thirty-eight children, 2Ch 13:21. Happy is the man that hath his quiver full of those arrows. It seems, he had ways peculiar to himself, and sayings of his own, which were recorded with his acts in the history of those times, 2Ch 13:22. But the number of his months was cut off in the midst, and, soon after his triumphs, death conquered the conqueror. Perhaps he was too much lifted up with his victories, and therefore God would not let him live long to enjoy the honour of them.

Keil-Delitzsch: 2Ch 13:3-20

The War between Abijah and Jeroboam . - היתה מלחמה , war arose, broke out.

2Ch 13:3

Abijah began the war with an army of 400,000 valiant warriors. בּחוּר אישׁ , chosen men. את מ אסר , to bind on war, i.e., to open the war. Jeroboam prepared for the war with 800,000 warriors. The number of Jeroboam's warriors is exactly that which Joab returned as the result, as to Israel, of the numbering of the people commanded by David, while that of Abijah's army is less by 100,000 men than Joab numbered in Judah (2Sa 24:9).

2Ch 13:4

When the two armies lay over against each other, ready for the combat, Abijah addressed the enemy, King Jeroboam and all Israel, in a speech from Mount Zemaraim. The mountain צמרים is met with only here; but a city of this name is mentioned in Jos 18:22, whence we would incline to the conclusion that the mountain near or upon which this city lay was intended. But if this city was situated to the east, not only of Bethel, but also of Jerusalem, on the road to Jericho (see on Jos 18:22), as we may conclude from its enumeration between Beth-arabah and Bethel in Josh. loc. cit. , it will not suit our passage, at least if Zemaraim be really represented by the ruin el Sumra to the east of Khan Hadur on the way from Jerusalem to Jericho. Robinson ( Phys. Geog. S. 38) conjectures Mount Zemaraim to the east of Bethel, near the border of the two kingdoms, to which Mount Ephraim also extends. Abijah represented first of all (2Ch 13:5-7) to Jeroboam and the Israelites that their kingdom was the result of a revolt against Jahve, who had given the kingship over Israel to David and his sons for ever.

2Ch 13:5-7

"Is it not to you to know?"i.e., can it be unknown to you? מלח בּרית , accus. of nearer definition: after the fashion of a covenant of salt, i.e., of an irrevocable covenant; cf. on Lev 2:13 and Num 18:19. "And Jeroboam, the servant of Solomon the son of David (cf. 1Ki 11:11), rebelled against his lord,"with the help of frivolous, worthless men ( רקים as in Jdg 9:4; Jdg 11:3; בליּעל בּני as in 1Ki 21:10, 1Ki 21:13 -not recurring elsewhere in the Chronicle), who gathered around him, and rose against Rehoboam with power. על התאמּץ , to show oneself powerful, to show power against any one. Against this rising Rehoboam showed himself not strong enough, because he was an inexperienced man and soft of heart. נער denotes not "a boy,"for Rehoboam was forty-one years old when he entered upon his reign, but "an inexperienced young man,"as in 1Ch 29:1. לבב רך , soft of heart, i.e., faint-hearted, inclined to give way, without energy to make a stand against those rising insolently against him. lp' התחזק ולא , and showed himself not strong before them, proved to be too weak in opposition to them. This representation does not conform to the state of the case as narrated in 2 Chron 10. Rehoboam did not appear soft-hearted and compliant in the negotiation with the rebellious tribes at Sichem; on the contrary, he was hard and defiant, and showed himself youthfully inconsiderate only in throwing to the winds the wise advice of the older men, and in pursuance of the rash counsel of the young men who had grown up with him, brought about the rupture by his domineering manner. But Abijah wishes to justify his father as much as possible in his speech, and shifts all the guilt of the rebellion of the ten tribes from the house of David on to Jeroboam and his worthless following.

2Ch 13:8-9

Abijah then points out to his opponents the vanity of their trust in the great multitude of their warriors and their gods, while yet they had driven out the priests of Jahve. "And now ye say," scil. in your heart, i.e., you think to show yourself strong before the kingdom of Jahve in the hands of the sons of David, i.e., against the kingdom of Jahve ruled over by the sons of David, by raising a great army in order to make war upon and to destroy this kingdom. רב המון ואתּם , and truly ye are a great multitude, and with you are the golden calves, which Jeroboam hath made to you for gods; but trust not unto them, for Jahve, the true God, have ye not for you as a helper.

2Ch 13:9

"Yea, ye have cast out the priests of Jahve, the sons of Aaron, and made you priests after the manner of the nations of the lands. Every one who has come, to fill his hand with a young bullock and ... he has become a priest to the no-god." ידו מלּא , to fill his hand, denotes, in the language of the law, to invest one with the priesthood, and connected with ליהוה it signifies to provide oneself with that which is to be offered to Jahve. To fill his hand with a young bullock, etc., therefore denotes to come with sacrificial beasts, to cause oneself to be consecrated priest. The animals mentioned also, a young bullock and seven rams, point to the consecration to the priesthood. In Ex 29 a young bullock as a sin-offering, a ram as a burnt-offering, and a ram as a consecratory-offering, are prescribed for this purpose. These sacrifices were to be repeated during seven days, so that in all seven rams were required for consecratory-sacrifices. Abijah mentions only one young bullock along with these, because it was not of any importance for him to enumerate perfectly the sacrifices which were necessary. But by offering these sacrifices no one becomes a priest of Jahve, and consequently the priests of Jeroboam also are only priests for Not-Elohim, i.e., only for the golden calves made Elohim by Jeroboam, to whom the attributes of the Godhead did not belong.

2Ch 13:10-11

While, therefore, the Israelites have no-gods in their golden calves, Judah has Jahve for its God, whom it worships in His temple in the manner prescribed by Moses. "But in Jahve is our God, and we have not forsaken Him,"in so far, viz., as they observed the legal Jahve-worship. So Abijah himself explains his words, "as priests serve Him the sons of Aaron (who were chosen by Jahve), and the Levites are בּמלאכת , in service,"i.e., performing the service prescribed to them. As essential parts of that service of God, the offering of the daily burnt-offering and the daily incense-offering (Exo 29:38., 2Ch 30:7), the laying out of the shew-bread (Exo 25:30; Lev 24:5.), the lighting of the lamps of the golden candlesticks (Exo 25:37; Exo 27:20.), are mentioned. In this respect they keep the יהוה משׁמרת (cf. Lev 8:35).

2Ch 13:12

Abijah draws from all this the conclusion: "Behold, with us at our head are (not the two calves of gold, but) God ( האלהים with the article, the true God) and His priests, and the alarm-trumpets to sound against you."He mentions the trumpets as being the divinely appointed pledges that God would remember them in war, and would deliver them from their enemies, Num 10:9. Then he closes with a warning to the Israelites not to strive with Jahve, the God of their fathers.

2Ch 13:13-15

The war; Judah's victory, and the defeat of Jeroboam and the Israelites. - 2Ch 13:13. Jeroboam caused the ambush (the troops appointed to be an ambush) to go round about, so as to come upon their rear (i.e., of the men of Judah); and so they (the main division of Jeroboam's troops) were before Judah, and the ambush in their rear (i.e., of the men of Judah); and the men of Judah, when they turned themselves ( scil. to attack), saw war before and behind them, i.e., perceived that they were attacked in front and rear. In this dangerous position the men of Judah cried to the Lord, and the priests blew the trumpets (2Ch 13:15); and as they raised this war-cry, God smote their enemies so that they took to flight. In ויּריעוּ and בּהריע the loud shout of the warriors and the clangour of the trumpets in the hands of the priests are comprehended; and הריע is neither to be taken to refer only to the war-cry raised by the warriors in making the attack, nor, with Bertheau, to be referred only to the blowing of the trumpets.

2Ch 13:16-17

So Abijah and his people inflicted a great blow (defeat) on the Israelites, so that 500,000 of them, i.e., more than the half of Jeroboam's whole army, fell.

2Ch 13:18-19

The results of this victory. The Israelites were bowed down, their power weakened; the men of Judah became strong, mighty, because they relied upon Jahve their God. Following up his victory, Abijah took from Jeroboam several cities with their surrounding domains: Bethel, the present Beitin, see on Jos 7:2; Jeshanah, occurring only here, and the position of which has not yet been ascertained; and Ephron ( עפרון , Keth.; the Keri , on the contrary, עפרין ). This city cannot well be identified with Mount Ephron, Jos 15:9; for that mountain was situated on the southern frontier of Benjamin, not far from Jerusalem, while the city Ephron is to be sought much farther north, in the neighbourhood of Bethel. C. v. Raumer and others identify Ephron or Ephrain both with Ophrah of Benjamin, which, it is conjectured, was situated near or in Tayibeh, to the east of Bethel, and with the Ἐφραΐ́μ , Joh 11:54, whither Jesus withdrew into the wilderness, which, according to Josephus, Bell. Jud . iv. 9. 9, lay in the neighbourhood of Bethel. See on Jos 18:23.

(Note: The account of this war, which is peculiar to the Chronicle, and which de Wette declared, on utterly insufficient grounds, to be an invention of the chronicler (cf. against him my apol. Vers. über die Chron. S. 444ff.), is thus regarded by Ewald ( Gesch. Isr. iii. S. 466, der 2 Aufl.): "The chronicler must certainly have found among his ancient authorities an account of this conclusion of the war, and we cannot but believe that we have here, in so far, authentic tradition;"and only the details of the description are the results of free expansion by the chronicler, but in the speech 2Ch 13:4-13 every word and every thought is marked by the peculiar colouring of the Chronicle. But this last assertion is contradicted by Ewald's own remark, i. S. 203, that "in 2Ch 13:4-7, 2Ch 13:19-21, an antiquated manner of speech and representation appears, while in the other verses, on the contrary, those usual with the chronicler are found,"- in support of which he adduces the words בליּעל בּני , 2Ch 13:7, and מלח בּרית , 2Ch 13:5. According to this view, Abijah's speech cannot have been freely draughted by the chronicler, but must have been derived, at least so far as the fundamental thoughts are concerned, from an ancient authority, doubtless the Midrash of the prophet Iddo, cited in 2Ch 13:22. But Ewald's further remark (iii. S. 466), that the author of the Chronicle, because he regarded the heathenized Samaria of his time as the true representative of the old kingdom of the ten tribes, seized this opportunity to put into King Abijah's mouth a long denunciatory and didactic speech, addressed at the commencement of the battle to the enemy as rebels not merely against the house of David, but also against the true religion, is founded upon the unscriptural idea that the calf-worship of the Israelites was merely a somewhat sensuous form of the true Jahve-worship, and was fundamentally distinct from the heathen idolatry, and also from the idolatry of the later Samaritans. In the judgment of all the prophets, not only of Hosea and Amos, but also of the prophetic author of the book of Kings, the calf-worship was a defection from Jahve, the God of the fathers,- a forsaking of the commands of Jahve, and a serving of the Baals; cf. e.g., 1 Kings 13; 2 Kings 17:7-23. What Abijah says of the calf-worship of the Israelites, and of Judah's attitude to Jahve and His worship in the temple, is founded on the truth, and is also reconcilable with the statement in 1Ki 15:3, that Abijah's heart was not wholly devoted to the Lord, like David's heart. Abijah had promoted the legal temple-worship even by consecratory gifts (1Ki 15:15), and could consequently quite well bring forward the worship of God in Judah as the true worship, in contrast to the Israelitic calf-worship, for the discouragement of his enemies, and for the encouragement of his own army; and we may consequently regard the kernel, or the essential contents of the speech, as being historically well-founded. The account of the war, moreover, is also shown to be historical by the exact statement as to the conquered cities in 2Ch 13:19, which evidently has been derived from ancient authorities. Only in the statements about the number of warriors, and of the slain Israelites, the numbers are not to be estimated according to the literal value of the figures; for they are, as has been already hinted in the commentary, only an expression in figures of the opinion of contemporaries of the war, that both kings had made a levy of all the men in their respective kingdoms capable of bearing arms, and that Jeroboam was defeated with such slaughter that he lost more than the half of his warriors.)

2Ch 13:20

Jeroboam could not afterwards gain power ( כּוח עצר , as in 1Ch 29:14): "And Jahve smote him, and he died."The meaning of this remark is not clear, since we know nothing further of the end of Jeroboam's life than that he died two years after Abijah. ויּגּפהוּ can hardly refer to the unfortunate result of the war (2Ch 13:15.), for Jeroboam outlived the war by several years. We would be more inclined to understand it of the blow mentioned in 1Ki 14:1-8, when God announced to him by Ahijah the extermination of his house, and took away his son Abijah, who was mourned by all Israel.

Constable: 2Ch 10:1--36:23

IV. THE REIGNS OF SOLOMON'S SUCCESSORS chs. 10--36

"With the close of Solomon's reign we embark upon a new phase in Chr.'s account of Israel's history. That account can be broadly divided . . . into the pre-Davidic era, the time of David and Solomon, and the period of the divided monarchy up until the Babylonian exile."²⁴

". . . the Chronicler never regarded the northern monarchy as anything but illegitimate and a rebellion against God's chosen dynasty. As far as he was concerned, all Israel had one and only one ruling family."²⁵

The writer continued his sermon by evaluating each of Solomon's successors with the same yardstick he had used on Solomon, namely, the example of David. His intent appears to have been to show that none of David's descendants measured up to him much less surpassed him. Consequently the promised Son of David was yet to appear. The relationship of each king to temple worship showed his heart commitment to God. Consequently there is much in what follows that deals with the kings' relationship to the temple and temple worship.

Constable: 2Ch 13:1--14:2

B. Abijah 13:1-14:1

Abijah generally did not please God (1 Kings 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 and Israel.

This is the only place in Chronicles where the writer linked the reigns of the southern and northern kings (vv. 1-2). He may have done this to identify the occasion on which Abijah made his speech since Jeroboam and he were constantly fighting. Abijah took the offensive this time even though Jeroboam outnumbered him two soldiers to one (v. 3). Abijah charged Israel with fighting against Yahweh since the Judahites had remained faithful to Him (vv. 11-12). Judah won because the people relied on Yahweh (vv. 15, 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. 2 Cor. 12:10)."³³

The reference to a "covenant of salt" (v. 5) suggests the connection between the ratification of a treaty and a meal (Exod. 24:11) at which salt provided 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).

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 (v. 19), the death of his enemy Jeroboam (v. 20), his power (v. 21), and his many children (v. 21). Though marrying many wives was a sin, fathering many children was an evidence of divine blessing (fruitfulness).

Guzik: 2Ch 13:1-22

2 Chronicles 13 - King Abijah and a Victory for Judah

A. King Abijah speaks to King Jeroboam.

1. (1-3) The two armies gather for war.

In the eighteenth year of King Jeroboam, Abijah became king over Judah. He reigned three years in Jerusalem. His mother's name was Michaiah the daughter of Uriel of Gibeah. And there was war between Abijah and Jeroboam. Abijah set the battle in order with an army of valiant warriors, four hundred thousand choice men. Jeroboam also drew up in battle formation against him with eight hundred thousand choice men, mighty men of valor.

a. In the eighteenth year of King Jeroboam: This is the only description of the reign of a Judean king that is synchronized with the reign of a contemporary king of Israel. Though the books of 1 and 2 Kings told the story of both southern and northern kingdoms, 2 Chronicles focuses only on the southern kingdom of Judah. The connection in this verse is probably due to the fact that the events involve Israel as well as Judah.

b. He reigned three years in Jerusalem: This son of Rehoboam named Abijah (called Abijam in 1 Kings) only reigned three years, showing that God did not bless his reign.

c. Four hundred thousand choice men. . . . against him with eight hundred thousand choice men: In this war between the southern kingdom of Judah and the northern kingdom of Israel, there was a clear numerical advantage for the northern kingdom.

i. "Now it is very possible that there is a cipher too much in all these numbers, and that they should stand thus: Abijah's army, forty thousands; Jeroboam's eighty thousands; the slain, fifty thousand." (Clarke)

ii. On the other hand, "A vast number: but it hath been oft observed and recorded by sacred and profane historians, that in those ancient times there were very numerous armies, and ofttimes very great slaughters; and if this slaughter was more than ordinary, there is nothing strange nor incredible, because the Almighty God fought against the Israelites." (Poole)

2. (4-12) Abijah's appeal to Jeroboam and the army of Israel.

Then Abijah stood on Mount Zemaraim, which is in the mountains of Ephraim, and said, "Hear me, Jeroboam and all Israel: Should you not know that the LORD God of Israel gave the dominion over Israel to David forever, 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. Then worthless rogues gathered to him, and strengthened themselves against Rehoboam the son of Solomon, when Rehoboam was young and inexperienced and could not withstand them. And now you think to withstand the kingdom of the LORD, which is in the hand of the sons of David; and you are a great multitude, and with you are the gold calves which Jeroboam made for you as gods. Have you not cast out the priests of the LORD, the sons of Aaron, and the Levites, and made for yourselves priests, like the peoples of other lands, so that whoever comes to consecrate himself with a young bull and seven rams may be a priest of things that are not gods? But as for us, the LORD is our God, and we have not forsaken Him; 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 every evening burnt sacrifices and sweet incense; they also set the showbread in order on the pure gold table, and the lampstand of gold with its lamps to burn every evening; for we keep the command of the LORD our God, but you have forsaken Him. Now look, God Himself is with us as our head, and His priests with sounding trumpets to sound the alarm against you. O children of Israel, do not fight against the LORD God of your fathers, for you shall not prosper!"

a. The LORD God of Israel gave the dominion over Israel to David forever, to him and his sons, by a covenant of salt? Abijah's argument is that the dynasty of David is the only legitimate house to rule over the tribes of Israel, including these 10 northern tribes that rebelled under Jeroboam.

i. This promise God made to David was called a covenant of salt, which meant a serious covenant because it was sealed by sacrifice (sacrifices always included salt, Leviticus 2:13). A covenant of salt also had the following associations:

· A pure covenant (salt stays pure as a chemical compound).

· An enduring covenant (salt makes things preserve and endure).

· A valuable covenant (salt was expensive).

b. Yet Jeroboam the son of Nebat, the servant of Solomon the son of David, rose up and rebelled against his lord: Here King Abijah presents a rather selective view of history. It was true that Jeroboam rebelled, but it is also true that Rehoboam was a fool who provoked the northern tribes to rebellion.

i. "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.'" (Morgan)

ii. "We need not scrupulously inquire into the lawfulness of this war, for this Abijah, though here he makes a fair flourish, and maintained the better cause, yet was indeed an ungodly man, 1 Kings 15:3, and therefore minded not the satisfaction of his conscience, but only the recovery of his parent's ancient dominions." (Poole)

c. But as for us, the LORD is our God, and we have not forsaken Him: Abijah contrasted the rejection of God on behalf of Jeroboam and the people of the northern tribes with the comparative faithfulness of the king and people of Judah.

d. Do not fight against the LORD God of your fathers, for you shall not prosper! Abijah brought his sermon to a dramatic finish by challenging the king and people of the northern tribes to recognize that they were really fighting against the LORD God of their fathers.

B. God's deliverance for Judah and King Abijah.

1. (13-14) Jeroboam's ambush.

But Jeroboam caused an ambush to go around behind them; so they were in front of Judah, and the ambush was behind them. And when Judah looked around, to their surprise the battle line was at both front and rear; and they cried out to the LORD, and the priests sounded the trumpets.

a. Jeroboam caused an ambush to go around behind them: This was a dishonorable tactic because Jeroboam ambushed while they were negotiating before the battle.

i. The battle line was at both front and rear: "The point to remember is that our enemies may shut us in on all sides, preventing reinforcements from north, south, east, and west; but no earthly power can ever shut off God from above us. . . . The way upwards is always kept clear; the ladder which links the beleaguered soul with God and heaven can never be blocked, except by transgression and sin." (Meyer)

b. And they cried out to the LORD: When the battle lines unexpectedly changed, the army of Judah knew that a surprise attack from an army twice as large left them in a very dangerous place. The only thing they could do was cry out to the LORD.

2. (16-19) Victory for Judah.

Then the men of Judah gave a shout; and as the men of Judah shouted, it happened that God struck Jeroboam and all Israel before Abijah and Judah. And the children of Israel fled before Judah, and God delivered them into their hand. Then Abijah and his people struck them with a great slaughter; so five hundred thousand choice men of Israel fell slain. Thus the children of Israel were subdued at that time; and the children of Judah prevailed, because they relied on the LORD God of their fathers. And Abijah pursued Jeroboam and took cities from him: Bethel with its villages, Jeshanah with its villages, and Ephrain with its villages.

a. As the men of Judah shouted, it happened that God struck Jeroboam and all Israel: They added the shout of faith to their cry unto the LORD and God struck the army of Israel. We are not told how God struck them, but God certainly defended His trusting people when they could not defend themselves.

i. "So 'God routed Jeroboam,' though whether this was through direct supernatural intervention, or through the courage of his embattled people as they saw themselves surrounded by the enemy, is not stated." (Payne)

ii. "It was poor business, in that it was a last resort, but it was sincere; and the answer of God was immediate, and complete victory resulted." (Morgan)

b. The children of Judah prevailed, because they relied on the LORD God of their fathers: The Chronicler wanted the point to be clear. The reason why Judah defeated Israel even though they were surprised and outnumbered was because Judah relied on the LORD.

i. "Bethel's capture is an ironic comment on the golden calves' inability to defend their own sanctuary (cf. 1 Kings 12:28-33)." (Selman)

3. (20-22) A summary of Abijah's reign.

So Jeroboam did not recover strength again in the days of Abijah; and the LORD struck him, and he died. But Abijah grew mighty, married fourteen wives, and begot twenty-two sons and sixteen daughters. Now the rest of the acts of Abijah, his ways, and his sayings are written in the annals of the prophet Iddo.

a. Jeroboam did not recover strength again in the days of Abijah: This ended the ongoing threat from Israel against Judah. Jeroboam was not left strong enough to launch an attack and stayed weak until the LORD struck him, and he died.

b. But Abijah grew mighty: The profile of Abjiah in 1 Kings 15 is overwhelmingly negative. We read, he walked in all the sins of his father, which he had done before him; his heart was not loyal to the LORD his God, as was the heart of his father David. (1 Kings 15:3) Yet the Chronicler says nothing good or bad about the overall reign of Abjiah.

i. This was because the Chronicler wanted to emphasize the good that happened under the reign of Abijah; namely, the great deliverance that came when Judah relied on God. The Chronicler assumes the reader knows the material about Abijah in 1 Kings; yet he wanted to show that even a bad man can be shown grace when he relies on the LORD. This would be a great encouragement to the returned exiles to whom the Chronicler first wrote.

ii. Yet from our more complete understanding of Abijah's life, we can learn another lesson: that one great spiritual victory does not make an entire life before God. One should never trust in a past spiritual accomplishment or season of victory.

iii. The annals of the prophet: "Bemidrash, 'in the commentary;' this, as far as I recollect, is the first place where a midrash or commentary is mentioned." (Clarke)

© 2006 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Critics Ask: 2Ch 13:18

2 CHRONICLES 13:4-22 —Was Abijah a wicked or a righteous king?

PROBLEM: According to 1 Kings 15:3 , Abijah was a wicked king who “walked in all the sins of his father.” However, here in 2 Chronicles he is represented as giving a speech against idolatry and in defense of God’s appointed priests and temple in Jerusalem.

SOLUTION: Abijah is not the first, nor will he be the last, politician on record who could give an occasional pious speech when it served his purposes. The fact is, his deeds did not match his words. That is, in general, whatever occasional exceptions there may have been, he was an evil king, just as 1 Kings 15:3 declares.   

Introduction / Outline

JFB: 2 Chronicles (Book Introduction)

THE FIRST AND SECOND BOOKS OF CHRONICLES were also considered as one by the ancient Jews, who called them "words of days," that is, diaries or journals, being probably compiled from those registers that were kept by the king's historiographers of passing occurrences. In the Septuagint the title given them is Paraleipomenon, "of things omitted," that is, the books are supplementary because many things unnoticed in the former books are here recorded; and not only the omissions are supplied, but some narratives extended while others are added. The authorship is commonly ascribed to Ezra, whose leading object seems to have been to show the division of families, possessions, &c., before the captivity, with a view to the exact restoration of the same order after the return from Babylon. Although many things are restated and others are exact repetitions of what is contained in Kings, there is so much new and important information that, as JEROME has well said, the Chronicles furnish the means of comprehending parts of the New Testament, which must have been unintelligible without them. They are frequently referred to by Christ and the Apostles as forming part of "the Word of God" (see the genealogies in Mat. 1:1-16; Luk. 3:23-38; compare 2Ch 19:7 with 1Pe 1:17; 2Ch 24:19-21 with Mat 23:32-35).

JFB: 2 Chronicles (Outline)

• SOLEMN OFFERING OF SOLOMON AT GIBEON. (2Ch 1:1-6)
• HIS CHOICE OF WISDOM IS BLESSED BY GOD. (2Ch 1:7-13)
• HIS STRENGTH AND WEALTH. (2Ch 1:14-17)
• SOLOMON'S LABORERS FOR BUILDING THE TEMPLE. (2Ch 2:1-2)
• HIS MESSAGE TO HURAM FOR SKILFUL ARTIFICERS. (2Ch 2:3-10)
• HURAM'S KIND ANSWER. (2Ch 2:11-18)
• PLACE AND TIME OF BUILDING THE TEMPLE. (2Ch 3:1-2)
• MEASURES AND ORNAMENTS OF THE HOUSE. (2Ch 3:3-7)
• DIMENSIONS, &C., OF THE MOST HOLY HOUSE. (2Ch 3:8-13)
• ALTAR OF BRASS. (2Ch 4:1)
• MOLTEN SEA. (2Ch 4:2-5)
• THE TEN LAVERS, CANDLESTICKS, AND TABLES. (2Ch 4:6-18)
• THE DEDICATED TREASURES. (2Ch 5:1)
• BRINGING UP OF THE ARK OF THE COVENANT. (2Ch 5:2-13)
• SOLOMON BLESSES THE PEOPLE AND PRAISES GOD. (2Ch. 6:1-41)
• GOD GIVES TESTIMONY TO SOLOMON'S PRAYER; THE PEOPLE WORSHIP. (2Ch 7:1-3)
• SOLOMON'S SACRIFICES. (2Ch 7:4-11)
• GOD APPEARS TO HIM. (2Ch 7:12-22)
• SOLOMON'S BUILDINGS. (2Ch 8:1-6)
• THE CANAANITES MADE TRIBUTARIES. (2Ch 8:7-11)
• SOLOMON'S FESTIVAL SACRIFICES. (2Ch 8:15-18)
• THE QUEEN OF SHEBA VISITS SOLOMON; SHE ADMIRES HIS WISDOM AND MAGNIFICENCE. (2Ch 9:1-12)
• HIS RICHES. (2Ch. 9:13-28)
• REHOBOAM REFUSING THE OLD MEN'S GOOD COUNSEL. (2Ch 10:1-15)
• REHOBOAM, RAISING AN ARMY TO SUBDUE ISRAEL, IS FORBIDDEN BY SHEMAIAH. (2Ch. 11:1-17)
• HIS WIVES AND CHILDREN. (2Ch 11:18-23)
• REHOBOAM, FORSAKING GOD, IS PUNISHED BY SHISHAK. (2Ch 12:1-12)
• HIS REIGN AND DEATH. (2Ch 12:13-16)
• ABIJAH, SUCCEEDING, MAKES WAR AGAINST JEROBOAM, AND OVERCOMES HIM. (2Ch. 13:1-20)
• ASA DESTROYS IDOLATRY. (2Ch 14:1-5)
• HAVING PEACE, HE STRENGTHENS HIS KINGDOM WITH FORTS AND ARMIES. (2Ch 14:6-8)
• HE OVERCOMES ZERAH, AND SPOILS THE ETHIOPIANS. (2Ch 14:9-15)
• JUDAH MAKES A SOLEMN COVENANT WITH GOD. (2Ch 15:1-15)
• ASA, BY A LEAGUE WITH THE SYRIANS, DIVERTS BAASHA FROM BUILDING RAMAH. (2Ch 16:1-14)
• JEHOSHAPHAT REIGNS WELL AND PROSPERS. (2Ch 17:1-6)
• HE SENDS LEVITES TO TEACH IN JUDAH. (2Ch 17:7-11)
• HIS GREATNESS, CAPTAINS, AND ARMIES. (2Ch 17:12-19)
• JEHOSHAPHAT AND AHAB GO AGAINST RAMOTH-GILEAD. (2Ch. 18:1-34)
• JEHOSHAPHAT VISITS HIS KINGDOM. (2Ch 19:1-4)
• HIS INSTRUCTIONS TO THE JUDGES. (2Ch 19:5-7)
• TO THE PRIESTS AND LEVITES. (2Ch 19:8-11)
• JEHOSHAPHAT, INVADED BY THE MOABITES, PROCLAIMS A FAST. (2Ch. 20:1-21)
• THE OVERTHROW OF HIS ENEMIES. (2Ch 20:22-30)
• HIS REIGN. (2Ch 20:31-37)
• JEHORAM SUCCEEDS JEHOSHAPHAT. (2Ch 21:1-4)
• HIS WICKED REIGN. (2Ch 21:5-7)
• EDOM AND LIBNAH REVOLT. (2Ch 21:8-17)
• AHAZIAH SUCCEEDING JEHORAM, REIGNS WICKEDLY. (2Ch 22:1-9)
• ATHALIAH, DESTROYING THE SEED ROYAL SAVE JOASH, USURPS THE KINGDOM. (2Ch 22:10-12)
• JEHOIADA MAKES JOASH KING. (2Ch 23:1-11)
• ATHALIAH SLAIN. (2Ch 23:12-15)
• JEHOIADA RESTORES THE WORSHIP OF GOD, AND SETTLES THE KING. (2Ch 23:16)
• JOASH REIGNS WELL ALL THE DAYS OF JEHOIADA. (2Ch 24:1-14)
• JEHOIADA BEING DEAD. (2Ch 24:15-16)
• JOASH FALLS INTO IDOLATRY. (2Ch 24:17-22)
• HE IS SLAIN BY HIS SERVANTS. (2Ch 24:23-27)
• AMAZIAH BEGINS TO REIGN WELL. (2Ch 25:1-4)
• HAVING HIRED AN ARMY OF ISRAELITES AGAINST THE EDOMITES, AT THE WORD OF A PROPHET HE LOSES A HUNDRED TALENTS AND DISMISSES THEM. (2Ch 25:5-10)
• HE PROVOKES JOASH TO HIS OVERTHROW. (2Ch 25:17)
• UZZIAH SUCCEEDS AMAZIAH AND REIGNS WELL IN THE DAYS OF ZECHARIAH. (2Ch 26:1-8)
• HIS BUILDINGS. (2Ch 26:9-10)
• HIS HOST, AND ENGINES OF WAR. (2Ch 26:11-15)
• HE INVADES THE PRIEST'S OFFICE, AND IS SMITTEN WITH LEPROSY. (2Ch 26:16-21)
• JOTHAM, REIGNING WELL, PROSPERS. (2Ch 27:1-4)
• HE SUBDUES THE AMMONITES. (2Ch 27:5-9)
• AHAZ, REIGNING WICKEDLY, IS AFFLICTED BY THE SYRIANS. (2Ch. 28:1-21)
• HIS IDOLATRY IN HIS DISTRESS. (2Ch 28:22-27)
• HEZEKIAH'S GOOD REIGN. (2Ch 29:1-2)
• HE RESTORES RELIGION. (2Ch 29:3-11)
• THE HOUSE OF GOD CLEANSED. (2Ch. 29:12-36)
• HEZEKIAH PROCLAIMS A PASSOVER. (2Ch 30:1-12)
• THE ASSEMBLY DESTROYS THE ALTARS OF IDOLATRY. (2Ch 30:13-27)
• THE PEOPLE FORWARD IN DESTROYING IDOLATRY. (2Ch 31:1-10)
• HEZEKIAH APPOINTS OFFICERS TO DISPOSE OF THE TITHES. (2Ch 31:11-19)
• HIS SINCERITY OF HEART. (2Ch 31:20-21)
• SENNACHERIB INVADES JUDAH. (2Ch. 32:1-20)
• AN ANGEL DESTROYS THE ASSYRIANS. (2Ch 32:21-23)
• HEZEKIAH'S SICKNESS AND RECOVERY. (2Ch 32:24-26)
• HIS RICHES AND WORKS. (2Ch 32:27-33)
• MANASSEH'S WICKED REIGN. (2Ch 33:1-10)
• HE IS CARRIED UNTO BABYLON, WHERE HE HUMBLES HIMSELF BEFORE GOD, AND IS RESTORED TO HIS KINGDOM. (2Ch 33:11-19)
• HE DIES AND AMON SUCCEEDS HIM. (2Ch 33:20-25)
• JOSIAH'S GOOD REIGN. (2Ch 34:1-2)
• HE DESTROYS IDOLATRY. (2Ch 34:3-7)
• HE REPAIRS THE TEMPLE. (2Ch 34:8-18)
• AND, CAUSING THE LAW TO BE READ, RENEWS THE COVENANT BETWEEN GOD AND THE PEOPLE. (2Ch 34:19-33)
• JOSIAH KEEPS A SOLEMN PASSOVER. (2Ch. 35:1-19)
• HIS DEATH. (2Ch 35:20-27)
• JEHOAHAZ, SUCCEEDING, IS DEPOSED BY PHARAOH. (2Ch 36:1-4)
• JEHOIAKIM, REIGNING ILL, IS CARRIED INTO BABYLON. (2Ch 36:5-8)
• ZEDEKIAH'S REIGN. (2Ch 36:11-21)
• CYRUS' PROCLAMATION. (2Ch 36:22-23)

TSK: 2 Chronicles 13 (Chapter Introduction)

Overview

2Ch 13:1, Abijah succeeding makes war against Jeroboam; 2Ch 13:4, He declares the right of his cause; 2Ch 13:13, Trusting in God, he overcomes Jeroboam; 2Ch 13:21, The wives and children of Abijah.

Poole: 2 Chronicles 13 (Chapter Introduction)

CHRONICLES CHAPTER 13

Abijah warreth against Jeroboam king of Israel. 2Ch 2:1-3 ; declareth the right of his cause, 2Ch 13:4-12 ; trusteth in God; overcometh Jeroboam, 2Ch 13:13-20 . His wives and children, 2Ch 13:21,22 .

MHCC: 2 Chronicles 13 (Chapter Introduction)

Abijah overcomes Jeroboam.

Matthew Henry: 2 Chronicles (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Chronicles

This book begins with the reign of Solomon and the building of the temple, and continues the history of the kings of Judah thenceforward to the captivity and so concludes with the fall of that illustrious monarchy and the destruction of the temple. That monarchy of the house of David, as it was prior in time, so it was superior in worth and dignity to all those four celebrated ones of which Nebuchadnezzar dreamed. The Babylonian monarchy I reckon to begin in Nebuchadnezzar himself - Thou art that head of gold, and that lasted but about seventy years; The Persian monarchy, in several families, about 130; the Grecian, in their several branches, about 300; and 300 more went far with the Roman. But as I reckon David a greater hero than any of the founders of those monarchies, and Solomon a more magnificent prince than any of those that were the glories of them, so the succession was kept up in a lineal descent throughout the whole monarchy, which continued considerable between 400 and 500 years, and, after a long eclipse, shone forth again in the kingdom of the Messiah, of the increase of whose government and peace there shall be no end. This history of the Jewish monarchy, as it is more authentic, so it is more entertaining and more instructive, than the histories of any of those monarchies. We had the story of the house of David before, in the first and second books of Kings, intermixed with that of the kings of Israel, which there took more room than that of Judah; but here we have it entire. Much is repeated here which we had before, yet many of the passages of the story are enlarged upon, and divers added, which we had not before, especially relating to the affairs of religion; for it is a church-history, and it is written for our learning, to let nations and families know that then, and then only, they can expect to prosper, when they keep in the way of their duty to God: for all along the good kings prospered and the wicked kings suffered. The peaceable reign of Solomon we have (ch. 1-9), the blemished reign of Rehoboam (ch. 10-12), the short but busy reign of Abijah (ch. 13), the long and happy reign of Asa (ch. 14-16), the pious and prosperous reign of Jehoshaphat (ch. 17-20), the impious and infamous reigns of Jehoram and Ahaziah (ch. 21-22), the unsteady reigns of Joash and Amaziah (ch. 24, 25), the long and prosperous reign of Uzziah (ch. 26), the regular reign of Jotham (2Ch 27:1-9), the profane and wicked reign of Ahaz (ch. 28), the gracious glorious reign of Hezekiah (ch. 29-32), the wicked reigns of Manasseh and Amon (ch. 33), the reforming reign of Josiah (ch. 34, 35), the ruining reigns of his sons (ch. 36). Put all these together, and the truth of that word of God will appear, Those that honour me I will honour, but those that despise me shall be lightly esteemed. The learned Mr. Whiston, in his chronology, suggests that the historical books which were written after the captivity (namely, the two books of Chronicles, Ezra, and Nehemiah) have more mistakes in names and numbers than all the books of the Old Testament besides, through the carelessness of transcribers: but, though that should be allowed, the things are so very minute that we may be confident the foundation of God stands sure notwithstanding.

Matthew Henry: 2 Chronicles 13 (Chapter Introduction)

We have here a much fuller account of the reign of Abijah, the son of Rehoboam, than we had in the Kings. There we found that his character was no better than his father's - he " walked in the sins of his father, and his heart was not right with God," 1Ki 15:2, 1Ki 15:3. But here we find him more brave and successful in war than his father was. He reigned but three years, and was chiefly famous for a glorious victory he obtained over the forces of Jeroboam. Here we have, I. The armies brought into the field on both sides (2Ch 13:3). The remonstrance which Abijah made before the battle, setting forth the justice of his cause (2Ch 13:4-12). III. The distress which Judah was brought into by the policy of Jeroboam (2Ch 13:13, 2Ch 13:14). IV. The victory they obtained notwithstanding, by the power of God (2Ch 13:15-20). V. The conclusion of Abijah's reign (2Ch 13:21, 2Ch 13:22).

Constable: 2 Chronicles (Book Introduction)

Introduction

For an explanation of the title, writer, date, scope, and purpose of this book, see my comments in my notes on 1 Chronicles. Second Chronicles continues the historical narrative begun in 1 Chronicles.

Message¹

Even though 1 and 2 Chronicles give one continuous story the emphasis in 2 Chronicles is different from that in 1 Chronicles. In 1 Chronicles the emphasis is the importance of the temple in national life. However in 2 Chronicles the emphasis is the impotence of the temple in national life. First Chronicles condemns rationalism in national life, the idea that we can get along without God. Second Chronicles condemns ritualism in national life, the idea that what satisfies God is external conformity rather than internal reality. First Chronicles emphasizes the importance of recognizing God in national life. Second Chronicles emphasizes the importance of following up that formal recognition with actual recognition in attitudes and actions. Second Chronicles is a negative lesson because in it we see that the Israelites' recognition of God was only formal, not actual.

In the first part of the book (chs. 1-9) we have the story of Solomon. It is a demonstration of the impotence and uselessness of merely formal religion. This comes through in four respects.

First, Solomon's inheritance was more than the throne of Israel. His throne only gave him the opportunity to fulfill God's purpose for his life. That purpose was to enable the people to acknowledge Yahweh's rule over them that the temple symbolized. This had been David's great passion in life. He wanted the people to realize that national strength came from submission to God's heavenly throne. Solomon appreciated that fact. When he offered his first sacrifice as king to God he did so at the old tabernacle, not at the temporary tent where the ark resided. He realized that Israel's strength lay in her relationship to God that the tabernacle symbolized. His temple was to become the tabernacle's successor. Solomon's real inheritance then was his opportunity to build the temple as a reminder to the people of how important it was for them to recognize Yahweh as their real Ruler.

Second, Solomon's greatness was not really his wealth and political influence. These were the results of his greatness. His real greatness lay in his humility before God and in his intercession for the people with God. He got away from these things, but when he began to reign he had the essentials of greatness.

Third, Solomon's service was not most importantly the administration of Israel, though he did that well. His primary service to the nation was the erection of the temple, which the writer emphasized.

Fourth, Solomon's failure was more significant than that he oppressed the people and that he set the stage for the division of the kingdom. It was essentially the fact that he ceased to recognize God's rule over him and his kingdom, the very thing the temple he had built promoted. His life became self-centered rather than God-centered. He stopped submitting to the Word of God. For Solomon the temple became only an outward form, not the expression of his inward life. It became an object of ritual rather than the expression of reality. In the years that followed, what had become true of Solomon became true of the whole nation.

In the second part of the book (chs. 10-36) we have the history of the nation Solomon ruled. It is an illustration of the impotence and uselessness of merely formal religion. Let me point this out in four respects.

First, the division of the kingdom resulted because Rehoboam did not acknowledge God's sovereignty over the nation in reality even though he did so formally. Rehoboam continued the true form of worship in Judah, but Jeroboam substituted a new form of worship in Israel. In both cases the worship was only a matter of formal observance, not a matter of reality. That is why both nations failed.

Second, the degeneracy of the kingdom of Judah, as well as Israel, continued because most of the kings and people that followed continued worship only as a matter of formal observance. This resulted too in increasing neglect of even the form. People do not continue to observe a form of worship that is devoid of power very long. Mere formalism dies eventually, as it should. The real issue in Judah was apostasy, infidelity.

Third, the reformations in the kingdom began at the temple. Asa restored the altar. Jehoshaphat sent messengers throughout the land to read the Word of God to the people. Joash renovated the temple. Hezekiah reopened it and revitalized worship in it. Josiah repaired it. In each case, conditions were appalling when these reformations began. In Asa's day the altar was in disrepair. In Jehoshaphat's day the people were ignorant of God's Word. In Joash's day Athaliah had damaged the temple. In Hezekiah's day no one came to the temple. Its doors were shut and its worship abandoned. In Josiah's day not one copy of the Law was available. When the king heard the copy that someone had found in the rubble of the temple read, he was completely unfamiliar with it. Throughout this period of history, about 350 years in chapters 10-36, the nation moved farther and farther from God.

Fourth, the ultimate disaster in the kingdom was the burning of the temple and the captivity of the people. All through the years Solomon's temple had stood as a reminder to the people to recognize God's rule over them as a nation. It had become a hollow symbol, the symbol of a formal ritualism rather than the symbol of a vital relationship. It was only fitting that when the nation ceased to exist and the people left their land the Babylonians destroyed the temple.

If 1 Chronicles teaches that it was necessary that the people recognize God, 2 Chronicles teaches that if that recognition is only formal and ceremonial it is not only useless but impotent.

That is the message of this book. If our recognition of God is only formal and not real, that recognition will be useless for us and impotent in us.

I would like to apply this lesson to us.

First, let me remind you of the similarity that exists between ourselves and the Israelites. They had a physical, material temple. We are a spiritual temple (1 Cor. 3:16; cf. 1 Pet. 2:4-10, esp. vv. 5, 9-10). As the presence of God filled Solomon's temple at its beginning, God's presence filled the church at its beginning (2 Chron. 5:13-14; Acts 2:1-4). As Solomon's temple was the center of national life in Israel, so the church is to be the center of international life in the world. As God intended Solomon's temple to remind His people of His heavenly rule over them, so God intended the church to remind all people of God's rule over them. As Solomon's temple became simply a symbol of a form of worship, so can the church. We must remember what we are here to do, namely to call people to recognize God's gracious and beneficent rule over them that can result in their blessing.

Second, let me point out some manifestations of formalism in the church today. One of these is insistence on doctrinal orthodoxy without a corresponding vital spiritual life. This is what James called dead faith (James 2:20). This can be the possession of both individual Christians and local churches. I do not mean to suggest that doctrinal orthodoxy is unimportant. I am not suggesting that we tear down the temple. But let us make sure that our theological edifice is having its full effect and not merely giving us a false sense of God's approval. It is possible to argue for the correctness of our views and to curse the person who does not share them. That is an evidence of formalism. It is possible to go to church faithfully and yet to live out of church as though there were no God. That is ritualism. It is possible to worship God earnestly and then to goof off at work. That is formalism, ritualism, empty hypocrisy.

Third, let me point out the consequences of formalism. The most serious consequence is not only that a church will fail to be what God wants it to be. It is also that it will fail to do what God has placed it on the earth to do. As Israel failed to bring the light of God's revelation to the world, the church can fail to do so too. Our nation and our world can rush headlong toward godlessness if we are content merely with playing church. We Christians can bear the marks of unworthy conduct, cowardice in the face of wrong, and carelessness about what is right. If we do, we will be useless and impotent. Why is the modern church unlike the Jerusalem church in Acts 2? It is different because of formalism, ritualism, lack of reality. The world has no time or patience with formalism. Why are so many local churches not growing? They are stagnant because the Christians in them are just going through motions. There is no evidence to others that they are anything but useless and impotent. Is your Christian life vital, or are you just going through motions?

Constable: 2 Chronicles (Outline)

Outline

(Continued from notes on 1 Chronicles)

III. The reign of Solomon chs. 1-9

A. Solomon's wisdom and prosperity ch. 1

B. The building of the temple 2:1-5:1

1. Preparations for building the temple ch. 2

2. The temple proper 3:1-9

3. The temple furnishings 3:10-5:1

C. The dedication of the temple 5:2-7:10

1. The installation of the ark 5:2-14

2. Solomon's address 6:1-11

3. Solomon's prayer 6:12-42

4. The celebration of the people 7:1-10

D. God's blessings and curses 7:11-22

E. Solomon's successes chs. 8-9

1. Solomon's political success 8:1-11

2. Solomon's religious success 8:12-16

3. Solomon's economic success 8:17-9:28

4. Solomon's death 9:29-31

IV. The reigns of Solomon's successors chs. 10-36

A. Rehoboam chs. 10-12

1. The division of the nation ch. 10

2. Rehoboam's kingdom ch. 11

3. The invasion by Egypt ch. 12

B. Abijah 13:1-14:1

C. Asa 14:2-16:14

1. Asa's wisdom 14:2-15

2. Asa's reform ch. 15

3. Asa's failure ch. 16

D. Jehoshaphat chs. 17-20

1. Summary of Jehoshaphat's reign 17:1-6

2. The strength of Jehoshaphat's kingdom 17:7-19

3. Jehoshaphat and Ahab ch. 18

4. Jehoshaphat's appointment of judges ch. 19

5. Victory over the Moabite-Ammonite alliance 20:1-30

6. Jehoshaphat's failures 20:31-37

E. Jehoram ch. 21

F. Ahaziah ch. 22

G. Athaliah ch. 23

H. Joash ch. 24

I. Amaziah ch. 25

J. Uzziah ch. 26

K. Jotham ch. 27

L. Ahaz ch. 28

M. Hezekiah chs. 29-32

1. The cleansing and rededication of the temple ch. 29

2. Hezekiah's Passover 30:1-31:1

3. Re-establishment of proper worship 31:2-21

4. The invasion by Sennacherib 32:1-23

5. Hezekiah's humility and greatness 32:24-33

N. Manasseh 33:1-20

O. Amon 33:21-25

P. Josiah chs. 34-35

1. Josiah's reforms ch. 34

2. Josiah's Passover 35:1-19

3. Josiah's death 35:20-27

Q. The last four kings 36:1-21

1. Jehoahaz 36:1-4

2. Jehoiakim 36:5-8

3. Jehoiachin 36:9-10

4. Zedekiah 36:11-21

R. The edict of Cyrus 36:22-23

Constable: 2 Chronicles

2 Chronicles

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Chronicles (Book Introduction)

THE SECOND BOOK OF PARALIPOMENON.

INTRODUCTION.

As the former Book shews how David was chosen to rule over God's peculiar people, so this [Book] explains briefly the reign of Solomon, in the nine first chapters; and in the rest, that of nineteen of his successors, who governed two tribes till the captivity, while Israel was divided. (Worthington)

Gill: 2 Chronicles (Book Introduction)

INTRODUCTION TO 2 CHRONICLES

This, and the preceding, were but one book originally, but divided into two because of the size of it, so that this is only a continuation of the former history; that ends at the death of David; this begins with the reign of Solomon, goes through that, and the reigns of all the kings of the house of David; of the kings of Judah only, after the separation of the ten tribes, quite down to the captivity of Judah in Babylon, and reaches to the deliverance of the Jews from thence by Cyrus, and contains an history of four hundred and seventy nine years. It treats not at all of the kings of Israel, after the separation, only of the kings of Judah, through whom the line of the Messiah was drawn; and though it omits several things recorded of them in the book of Kings, yet it gives abundance of anecdotes not to be met with there, which are of great use and advantage in history to know.

Gill: 2 Chronicles 13 (Chapter Introduction)

INTRODUCTION TO 2 CHRONICLES 13

This chapter begins with the reign of Abijah, 2Ch 13:1, gives an account of a battle between him and Jeroboam, previous to which Abijah made a speech to Jeroboam and his army, to vindicate his own cause, encourage his own soldiers, and intimidate the enemy, and dissuade them from fighting, 2Ch 13:3 and in the mean while Jeroboam laid an ambush for him, which greatly distressed him, 2Ch 13:13, nevertheless he obtained a complete victory over him, 2Ch 13:15, and the chapter is concluded with some account of his family and reign, 2Ch 13:21.