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2 Chronicles

Summary

Chapter summary

Abijah stands on Mount Zemaraim and preaches to Jeroboam's army before the battle: the Chronicler's clearest statement of what the southern kingdom claims. Jehovah gave the kingdom to David and his sons by a covenant of salt; Jeroboam's priests are anyone who comes with a bullock and seven rams, while in Jerusalem the sons of Aaron burn incense morning and evening and the lampstand is lit. 'As for us, Jehovah is our God, and we have not forsaken him… O children of Israel, fight ye not against Jehovah, the God of your fathers; for ye shall not prosper.' The ambush closes behind Judah; the priests sound the trumpets, the men shout, and Judah prevails 'because they relied upon Jehovah, the God of their fathers.'

Context

History · Ezra2 Chronicles overview

  • A. 1–12 Abijah on Mount Zemaraim: God Himself is with us as captain
  • B. 13–20 Ambushed, they cry to the LORD, and Jeroboam is struck down
  • C. 21–22 Abijah's household and the rest of his acts

The outline

  1. A.Abijah on Mount Zemaraim: God Himself is with us as captainvv. 1 to 12

    Read vv. 1 to 12
  2. B.Ambushed, they cry to the LORD, and Jeroboam is struck downvv. 13 to 20

    Read vv. 13 to 20
  3. C.Abijah's household and the rest of his actsvv. 21 to 22

    Read vv. 21 to 22

The world behind this chapter

2 Chronicles 13
When
Abijah's war with Jeroboam · c. 913–911 BC
Where
Mount Zemaraim in the hill country of Ephraim, on the border between the two kingdoms
Who first heard it
A community whose claim to be the true Israel rested on an ordered priesthood

The history

Speaking to an enemy army from a height before a battle was a normal part of ancient warfare. Voices carry across a valley, and the aim was to break the other side's nerve before a blow was struck. Abijah's speech is a legal brief delivered at the top of his lungs.

His argument is entirely about worship. Judah still has the sons of Aaron and the Levites serving; the burnt offering goes up morning and evening; the bread is set out on the pure table; the lamps are lit each evening; the priests sound the trumpets. Israel has golden calves, and priests made by anyone who showed up with a young bull and seven rams — which is to say, a priesthood you could buy.

The covenant of salt he cites is a real formula. Salt preserved, so agreements sealed with salt were understood to be permanent, and the grain offerings were salted for the same reason.

The battle is a standard ambush: engage the front, send a force around behind, and catch the enemy between. Judah's advantage in the text is not tactics but that the priests blew the trumpets and the men shouted.

The troop numbers — four hundred thousand, eight hundred thousand, five hundred thousand killed — are enormous, and honesty requires naming the difficulty. The Hebrew word usually translated 'thousand' can also mean a unit, squad, or clan contingent, and some scholars read the figures as counts of units rather than men. Others take them as written, on the ancient practice of stating a great victory in round, resounding numbers. The text does not settle it.

What it meant to them

The first hearers made the same argument Abijah made, in the same terms. Their claim against the rival worship in Samaria was not that they were stronger but that they had the priesthood, the lamp, the bread, and the daily offering.

The writer turns that claim into a battlefield speech, so the theology arrives with an army behind it: we keep the charge of the LORD our God, but you have forsaken him.

Sources cited

  • Keil and Delitzsch, Biblical Commentary on the Old Testament: Chronicles
  • John H. Walton, Victor H. Matthews, and Mark W. Chavalas, The IVP Bible Background Commentary: Old Testament

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The text of this chapter

This page carries no textual note on 2 Chronicles 13. Where this site has examined a place the manuscripts differ, the examination is in the manuscripts room. Every place this site examines →

This page draws on Jamieson, Fausset & Brown, Commentary Critical and Explanatory; John Wesley, Notes on the Old Testament and Matthew Henry, Complete Commentary.