2 Chronicles 13.

Matthew Henry

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," Kg1 15:2, Kg1 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 (Ch2 13:3). The remonstrance which Abijah made before the battle, setting forth the justice of his cause (Ch2 13:4-12). III. The distress which Judah was brought into by the policy of Jeroboam (Ch2 13:13, Ch2 13:14). IV. The victory they obtained notwithstanding, by the power of God (Ch2 13:15-20). V. The conclusion of Abijah's reign (Ch2 13:21, Ch2 13:22).

1–12. Abijah's mother was called Maachah, the daughter of Absalom, Ch2 11:20; here she is called Michaiah, the daughter of Uriel. It is most probable that she was a grand-daughter of Absalom, by his daughter Tamar (Sa2 14:27), and that her immediate father was this Uriel. But we are here to attend Abijah into the field of battle with Jeroboam king of Israel.
I. God gave him leave to engage with Jeroboam, and owned him in the conflict, though he would not permit Rehoboam to do it, Ch2 11:4. 1. Jeroboam, it is probable, was now the aggressor, and what Abijah did was in his own necessary defence. Jeroboam, it may be, happening to survive Rehoboam, claimed the crown of Judah be survivorship, at least hoped to get it from this young king, upon his accession to the throne. Against these impudent pretensions it was brave in Abijah to take up arms, and God stood by him. 2. When Rehoboam attempted to recover his ten tribes Jeroboam was upon his good behaviour, and there must be some trial of him; but now that he had discovered what manner of man he was, by setting up the calves and casting off the priests, Abijah is allowed to chastise him, and it does not appear that he intended any more; whereas Rehoboam aimed at no less than the utter reduction of the ten tribes, which was contrary to the counsel of God.
II. Jeroboam's army was double in number to that of Abijah (Ch2 13:3), for he had ten tribes to raise an army out of, while Abijah had but two. Of the army on both sides it is said, they were mighty men, chosen men, and valiant; but the army of Judah consisted only of 400,000, while Jeroboam's army amounted to 800,000. The inferior number however proved victorious; for the battle is not always to the strong nor the cause to the majority.
III. Abijah, before he fought them, reasoned with them, to persuade them, though not to return to the house of David (that matter was settled by the divine determination and he acquiesced), yet to desist from fighting against the house of David. He would not have them withstand the kingdom of the Lord in the hands of the sons of David (Ch2 13:8), but at least to be content with what they had. Note, It is good to try reason before we use force. If the point may be gained by dint of argument, better so than by dint of sword. We must never fly to violent methods till all the arts of persuasion have been tried in vain. War must be the ultima ratio regum - the last resort of kings. Fair reasoning may do a great deal of good and prevent a good deal of mischief. How forcible are right words! Abijah had got with his army into the heart of their country; for he made this speech upon a hill in Mount Ephraim, where he might be heard by Jeroboam and the principal officers, with whom it is probable he desired to have a treaty, to which they consented. It has been usual for great generals to make speeches to their soldiers to animate them, and this speech of Abijah had some tendency to do this, but was directed to Jeroboam and all Israel. Two things Abijah undertakes to make out, for the satisfaction of his own men and the conviction of the enemy: -
1. That he had right on his side, a jus divinum - a divine right: "You know, or ought to know, that God gave the kingdom to David and his sons for ever" (Ch2 13:5), not by common providence, his usual way of disposing of kingdoms, but by a covenant of salt, a lasting covenant, a covenant made by sacrifice, which was always salted; so bishop Patrick. All Israel had owned that David was a king of God's making, and that God had entailed the crown upon his family; so that Jeroboam's taking the crown of Israel at first was not justifiable: yet it is not certain that Abijah referred chiefly to that, for he knew that Jeroboam had a grant from God of the ten tribes. His attempt, however, to disturb the peace and possession of the king of Judah was by no means excusable; for when the ten tribes were given to him two were reserved for the house of David. Abijah shows, (1.) That there was a great deal of dishonesty and disingenuousness in Jeroboam's first setting himself up: He rebelled against his lord (Ch2 13:6) who had preferred him (Kg1 11:28), and basely took advantage of Rehoboam's weakness in a critical juncture, when, in gratitude to his old master and in justice to his title, he ought rather to have stood by him, and helped to secure the people in their allegiance to him, than to head a party against him and make a prey of him, which was unworthily done and what he could not expect to prosper in. Those that supported him are here called vain men (a character perhaps borrowed from Jdg 11:3), men that did not act from any steady principle, but were given to change, and men of Belial, that were for shaking off the yoke of government and setting those over them that would do just as they would have them do. (2.) That there was a great deal of impiety in his present attempt; for, in fighting against the house of David, he fought against the kingdom of the Lord. Those who oppose right oppose the righteous God who sits in the throne judging right, and cannot promise themselves success in so doing. Right may indeed go by the worst for a time, but it will prevail at last.
2. That he had God on his side. This he insisted much upon, that the religion of Jeroboam and his army was false and idolatrous, but that he and his people, the men of Judah, had the pure worship of the true and living God among them. It appears from the character given of Abijah (Kg1 15:3) that he was not himself in this war chiefly from the religion of his kingdom. For, (1.) Whatever he was otherwise, it should seem that he was no idolator, or, if he connived at the high places and images (Ch2 14:3, Ch2 14:5), yet he constantly kept up the temple-service. (2.) Whatever corruptions there were in the kingdom of Judah, the state of religion among them was better than in the kingdom of Israel, with which they were now contending. (3.) It is common for those that deny the power of godliness to boast of the form of it. (4.) It was the cause of his kingdom that he was pleading; and, though he was not himself so good as he should have been, yet he hoped that, for the sake of the good men and good things that were in Judah, God would now appear for them. Many that have little religion themselves yet have so much sense and grace as to value it in others. See how he describes, [1.] The apostasy of Israel from God. "You are a great multitude," said he, "far superior to us in number; but we need not fear you, for you have that among yourselves which is enough to ruin you. For," First, "You have calves for your gods (Ch2 13:8), that are unable to protect and help you and will certainly cause the true and living God to oppose you. Those will be Achans, troublers of your camp." Secondly, "You have base men for your priests, Ch2 13:9. You have cast off the tribes of Levi, and the house of Aaron, whom God appointed to minister in holy things; and, in conformity to the custom of the idolatrous nations, make any man a priest that has a mind to the office and will be at the charge of the consecration, though ever so much a scandal to the office." Yet such, though very unfit to be priests, were fittest of all to be their priests; for what more agreeable to gods that were no gods than priests that were no priests? Like to like, both pretenders and usurpers. [2.] The adherence of Judah to God: "But as for us (Ch2 13:10) we have not forsaken God. Jehovah is our God, the God of our fathers, the God of Israel, who is able to protect us, and give us success. He is with us, for we are with him." First, "At home in his temple: We keep his charge, Ch2 13:10, Ch2 13:11. We worship no images, have no priests but what he has ordained, no rites of worship but what he has prescribed. Both the temple service and the temple furniture are of his appointing. His appointment we abide by, and neither add nor diminish. These we have the comfort of, these we now stand up in the defence of: so that upon a religious as well as a civil account we have the better cause. Secondly, Here in the camp; he is our captain, and we may therefore be sure that he is with us, because we are with him, Ch2 13:12. And, as a token of his presence, we have here with us his priests, sounding his trumpets according to the law, as a testimony against you, and an assurance to us that in the day of battle we shall be remembered before the Lord our God and saved from our enemies;" for so this sacred signal is explained, Num 10:9. Nothing is more effectual to embolden men, and put spirit into them, than to be sure that God is with them and fights for them. He concludes with fair warning to his enemies. "Fight not against the God of your fathers. It is folly to fight against the God of almighty power; but it is treachery and base ingratitude to fight against your fathers' God, and you cannot expect to prosper."

13. 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, Ch2 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, Ch2 13:18. The prayer of faith is the prevailing prayer, and this is that by which we overcome the world, even our faith, Jo1 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 (Ch2 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, Ch2 13:18. Many cities were taken, and remained in the possession of the kings of Judah; as Bethel particularly, Ch2 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, Kg2 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, Ch2 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, Ch2 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, Ch2 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.

Adam Clarke

Abijah begins to reign over Judah, and has war with Jeroboam, Ch2 13:1-3. His speech from Mount Zemaraim to Jeroboam, before the commencement of hostilities, Ch2 13:4-12. While thus engaged, Jeroboam despatches some troops which come on the rear of Abijah's army, Ch2 13:13. Perceiving this, they cry unto the Lord, and the Israelites are defeated with the loss of five hundred thousand men, Ch2 13:14-18. Abijah retakes several cities from Jeroboam, who is smitten by the Lord, and dies, Ch2 13:19, Ch2 13:20. Abijah's marriages and issue, Ch2 13:21, Ch2 13:22.

2. His mother's name - was Michaiah - See on Ch2 11:20 (note).

3. Abijah set the battle in array - The numbers in this verse and in the seventeenth seem almost incredible. Abijah's army consisted of four hundred thousand effective men; that of Jeroboam consisted of eight hundred thousand; and the slain of Jeroboam's army were five hundred thousand. 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 thousand; Jeroboam's eighty thousand; the slain, fifty thousand. Calmet, who defends the common reading, allows that the Venice edition of the Vulgate, in 1478; another, in 1489; that of Nuremberg, in 1521; that of Basil, by Froben, in 1538; that of Robert Stevens, in 1546; and many others, have the smaller numbers. Dr. Kennicott says: "On a particular collation of the Vulgate version, it appears that the number of chosen men here slain, which Pope Clement's edition in 1592 determines to be five hundred thousand, the edition of Pope Sixtus, printed two years before, determined to be only fifty thousand; and the two preceding numbers, in the edition of Sixtus, are forty thousand and eighty thousand. As to different printed editions, out of fifty-two, from the year 1462 to 1592, thirty-one contain the less number. And out of fifty-one MSS. twenty-three in the Bodleian library, four in that of Dean Aldrich, and two in that of Exeter College, contain the less number, or else are corrupted irregularly, varying only one or two numbers."
This examination was made by Dr. Kennicott before he had finished his collation of Hebrew MSS., and before De Rossi had published his Variae Lectiones Veteris Testamenti; but from these works we find little help, as far as the Hebrew MSS. are concerned. One Hebrew MS., instead of ארבע מאות אלף arba meoth eleph, four hundred thousand, reads ארבע עשר אלף arba eser eleph, fourteen thousand.
In all printed copies of the Hebrew, the numbers are as in the common text, four hundred thousand, eight hundred thousand, and five hundred thousand.
The versions are as follow: - The Targum, or Chaldee, the same in each place as the Hebrew.
The Syriac in Ch2 13:3 has four hundred thousand young men for the army of Abijah, and eight hundred thousand stout youth for that of Jeroboam. For the slain Israelites, in Ch2 13:17, it has five hundred thousand, falsely translated in the Latin text quinque milia, five thousand, both in the Paris and London Polyglots: another proof among many that little dependence is to be placed on the Latin translation of this version in either of the above Polyglots.
The Arabic is the same in all these cases with the Syriac, from which it has been translated.
The Septuagint, both as it is published in all the Polyglots, and as far as I have seen in MSS. is the same with the Hebrew text. So also is Josephus.
The Vulgate or Latin version is that alone that exhibits any important variations; we have had considerable proof of this in the above-mentioned collations of Calmet and Kennicott. I shall beg liberty to add others from my own collection.
In the Editio Princeps of the Latin Bible, though without date or place, yet evidently printed long before that of Fust, in 1462, the places stand thus: Ch2 13:3. Cumque inisset certamen, et haberet bellicosissimos viros, et electorum Quadraginta milia: Iheroboam construxit e contra aciem Octoginta milia virorum; "With him Abia entered into battle; and he had of the most warlike and choice men forty thousand; and Jeroboam raised an army against him of eighty thousand men." And in Ch2 13:17 : Et corruerunt vulnerati ex Israel, Quinquaginta milia virorum fortium; "And there fell down wounded fifty thousand stout men of Israel." In the Glossa Ordinaria, by Strabo Fuldensis, we have forty thousand and eighty thousand in the two first instances, and five hundred thousand in the last. - Bib. Sacr. vol. ii., Antv. 1634.
In six ancient MSS. of my own, marked A, B, C, D, E, F. the text stands thus: -
A. - Cumque inisset Abia certamen, et haberet bellicosissimos viros, et electorum XL. MIL. Jeroboam instruxit contra aciem LXXX. MIL.
And in Ch2 13:17 : Et corruerunt vulnerati ex Israel L. MIL. virorum fortium. Here we have forty thousand for the army of Abijah, and eighty thousand for that of Jeroboam, and Fifty thousand for the slain of the latter.
B. -
Quadraginita milia Forty thousand Octoginta milia Eighty thousand Quinquiaginta milia Fifty thousand
The numbers being here expressed in words at full length, there can be no suspicion of mistake.
C. -
CCCC milia 400 thousand DCCC milibus 800 thousand D milia 500 thousand
This is the same as the Hebrew text, and very distinctly expressed.
D. -
xl. m. 40,000 lxxx. m. 80,000 l. v. m. 50 and 5000
This, in the two first numbers, is the same as the others above; but the last is confused, and appears to stand for fifty thousand and five thousand. A later hand has corrected the two first cccc numbers in this MS., placing over the first four CCCC, thus 40, thus changing forty into four hundred; and over the second thus, dccc lxxx., thus changing eighty into eight hundred. Over the latter number, which is evidently a mistake of the scribe, there is no correction.
E. -
xl. m. 40,000 Octoginta m. Eighty thousand l. m. 50,000
F. -
CCCC. m. 400,000 DCCC. m. 800,000 D. m. 600,000
This also is the same as the Hebrew.
The reader has now the whole evidence which I have been able to collect before him, and may choose; the smaller numbers appear to be the most correct. Corruptions in the numbers in these historical books we have often had cause to suspect, and to complain of.

4. Stood up upon Mount Zemaraim - "Which was a mount of the tribe of the house of Ephraim." - Targum. Jarchi thinks that Abijah went to the confines of the tribe of Ephraim to attack Jeroboam. It could not be Shomeron, the mount on which Samaria was built in the days of Omri king of Israel, Kg1 16:24.

5–6. By a covenant of salt? - For ever. "For as the waters of the sea never grow sweet, neither shall the dominion depart from the house of David." - Targum. See my note on Num 18:19 (note).

7–8. When Rehoboam was young and tender-hearted - Therefore he could not be forty-one when he came to the throne; see the note on Ch2 13:3. Children of Belial here signifies men of the most abandoned principles and characters; or men without consideration, education, or brains.

9. A young bullock and seven rams - He who could provide these for his own consecration was received into the order of this spurious and wicked priesthood. Some think he who could give to Jeroboam a young bullock and seven rams, was thereby received into the priesthood; this being the price for which the priesthood was conferred. The former is most likely.

10–11. The Lord is our God - We have not abandoned the Lord; and we still serve him according to his own law.

12. God himself is with us - Ye have golden calves; we have the living and omnipotent Jehovah.
With - trumpets to cry alarm against you - This was appalling: When the priests sound their trumpets, it will be a proof that the vengeance of the Lord shall speedily descend upon you.

13–16. But Jeroboam caused an ambushment - While Abijah was thus employed in reproving them, Jeroboam divided his army privately, and sent a part to take Abijah in the rear; and this must have proved fatal to the Jews, had not the Lord interposed.

17. Slain - five hundred thousand chosen men - Query, fifty thousand? This was a great slaughter: see the note on Ch2 13:3, where all these numbers are supposed to be overcharged.

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

19. Beth-el - "Beth-lehem." - Targum.
Jeshanah - We know not where these towns lay.

20. The Lord struck him, and he died - Who died? Abijah or Jeroboam? Some think it was Jeroboam; some, that it was Abijah. Both rabbins and Christians are divided on this point; nor is it yet settled. The prevailing opinion is that Jeroboam is meant, who was struck then with that disease of which he died about two years after; for he did not die till two years after Abijah: see Kg1 14:20; Kg1 15:9. It seems as if Jeroboam was meant, not Abijah.

21. Married fourteen wives - Probably he made alliances with the neighboring powers, by taking their daughters to him for wives.

22. Written in the story - במדרש bemidrash, "in the commentary;" this, as far as I recollect, is the first place where a midrash or commentary is mentioned. The margin is right.
His ways, and his sayings - The commentary of the prophet Iddo is lost. What his sayings were we cannot tell; but from the specimen in this chapter, he appears to have been a very able speaker, and one who knew well how to make the best use of his argument.

John Gill

INTRODUCTION TO 2 CHRONICLES 13

This chapter begins with the reign of Abijah, Ch2 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, Ch2 13:3 and in the mean while Jeroboam laid an ambush for him, which greatly distressed him, Ch2 13:13, nevertheless he obtained a complete victory over him, Ch2 13:15, and the chapter is concluded with some account of his family and reign, Ch2 13:21.

1. Now in the eighteenth year of King Jeroboam began Abijah to reign over Judah.; see Gill on Kg1 15:1.
.
2 Chronicles 13:2

ch2 13:2
ch2 13:2
ch2 13:2He reigned three years in Jerusalem,.... See Gill on Kg1 15:2,

his mother's name also was Michaiah the daughter of Uriel of Gibeah; see Ch2 11:20; see Gill on Kg1 15:2.

and there was war between Abijah and Jeroboam; and in this chapter is an account of a battle fought between them, not recorded in the book of Kings.

2. And Abijah set the battle in array, with an army of valiant man of war, even four hundred thousand chosen men,.... Collected such an army of select men, led them into his enemy's country, and set them in order of battle:

and Jeroboam also set the battle in array against him, with eight hundred thousand chosen men, being mighty men of valour; double the number of Abijah s army, he having ten tribes to collect out of, and Abijah but two.

3. And Abijah stood upon Mount Zemaraim, which is in Mount Ephraim,.... Which might have its name from a city of Benjamin of this name, to which it was near, though within the borders of Ephraim, Jos 18:22 formerly inhabited by the Zemarites, from whence it might have its name, Gen 10:18 here Abijah stood, that he might be the better heard by the armies pitched in the valley; and very probably he desired a parley, and it was granted, otherwise he would not have been safe in the position in which he was:

and said, hear me, thou Jeroboam, and all Israel; as many as were now gathered together, and which were a great number.

4. Ought you not to know,.... They did know what he afterwards says, but he would have them consider and acknowledge it:

that the Lord God of Israel gave the kingdom over Israel to David for ever; to him and his seed, particularly to the Messiah, that should spring from him; but whether Abijah had this in view is a question, see Sa2 7:13.

even to him and to his sons by a covenant of salt? that is, a perpetual one, which was inviolable, and never to be made void; called so, because salt preserves from corruption and putrefaction, and because made use of in sacrifices offered when covenants were made; the Targum is,"as salt waters, which never lose their saltness.''

5. Yet Jeroboam the son of Nebat, the servant of Solomon the son of David, is risen up,.... Notwithstanding it was well known the kingdom was entailed on the posterity of David by an everlasting covenant; Abijah calls Jeroboam Solomon's servant, by way of great contempt, as Jarchi observes, he being the general receiver of his tax in the tribe of Ephraim, Kg1 11:28.

and hath rebelled against his lord; his rightful king and sovereign; the charge is no less than high treason.

6. And there are gathered unto him vain men,.... Void of the fear of God, and all that is good:

the children of Belial: men unprofitable, good for nothing, or that had cast off the yoke of the law of God, were lawless and abandoned persons:

And have strengthened themselves against Rehoboam the son of Solomon: rejected his government of them; went into a strong opposition to him, and set up another king over them:

when Rehoboam was young and tender hearted, and could not withstand them; not that he was young in years, for he was forty one years of age when he began to reign; though Joshua is called a young man when he is supposed to be between fifty and sixty years of age Exo 33:11, and though "adolescentia" and "juventus" are both used in Latin writers for "youth", yet Varro (q) distinguishes them, and makes the former to begin at the year fifteen, and continue to the year thirty, and the latter to begin at thirty, and end at forty five; so that, according to this, Rehoboam was then in his stage of youth; but perhaps the meaning here is, that he was young in the kingdom, scarcely settled on his throne, and the advantage of that was taken; not was he cowardly and fearful; and if Abijah meant that by "tender heartedness", he not only reproached but belied his father; for he would have fought with Israel in order to have reduced them to obedience, but was forbidden by the Lord; if by "tender hearted", he means that he had a tender regard to the command of God, it is true; but that seems not to be his sense, but the former.

(q) Apud Stockim in voce p. 688.

7. And now ye think to withstand the kingdom of the Lord in the hand of the sons of David,.... To oppose them, prevail over them, and get it out of their hands, which is delivered to them by the Lord, as the Targum:

and ye be a great multitude; of which they boasted, and in which they trusted, being ten tribes to two, and in this army two to one:

and there are with you golden calves which Jeroboam made you for gods; or, "but (r) there are with you", &c. which Abijah suggests would be so far from helping them, that they would be their ruin, they having, by the worship of them, provoked the Lord against them.

(r) So Grotious, Schnidt, and others.

8. Have ye not cast out the priests of the Lord the sons of Aaron, and the Levites,.... Because they would not sacrifice to his idols, and that they might not instruct the people in the pure worship of God, and that he and his people might be free from the payment of tithes, firstfruits, &c. and their cities fall into his hands:

and have made you priests after the manner of the nations of other lands? after the manner of the Gentiles, without any regard to any particular tribe, which God had appointed those to be taken from:

so that whosoever cometh to consecrate himself with a young bullock and seven rams; which were five more than what were required by the law of Moses for the consecration of a priest, Exo 29:1, the same

may be a priest of them that are no gods; by nature, only nominal and fictitious deities, as the calves were, which had no divinity in them, see Kg1 13:31.

9. But as for us, the Lord is our God,.... The Word of the Lord, as the Targum; we know and acknowledge no other; not the calves at Dan and Bethel, nor any other idols, only the one living and true God:

and we have not forsaken him; his laws, statutes, ordinances, and worship; for though Abijah was not a religious man, yet it seems the form of religion was kept up, and temple service was observed, in his days:

and the priests which minister unto the Lord; by offering sacrifices, and burning incense:

are the sons of Aaron; and they only:

and the Levites wait upon their business; some in singing songs of praise, vocally and instrumentally, others in keeping the doors of the temple and the treasures of the house of God, and others in assisting the priests at the altar.

10. And they burn unto the Lord, every morning and every evening, burnt sacrifices and sweet incense,.... That is, the priests; the one they did on the altar of burnt offering, and the other on the altar of incense, and both every day, morning and evening:

the shewbread also set they in order upon the pure table; the shewbread table, every sabbath day, when they took the old bread off, which had stood there a week:

and the candlestick of gold, with the lamps thereof, to burn every evening; these were lighted every evening, and dressed every morning; and though there were ten tables and ten candlesticks in Solomon's temple, yet only one of each was used at a time; and therefore from hence it is not to be concluded that all the rest were taken away by Shishak:

for we keep the charge of the Lord our God; observe all the rites and ceremonies, laws, and ordinances enjoined by him; the Targum is,"the charge of the Word of the Lord our God:"

but ye have forsaken him; his fear or worship, as the same paraphrase.

11. And, behold, God himself is with us for our Captain,.... To go before our armies, and fight our battles for us:

and his priests with sounding trumpets to cry alarm against you; which was one use of the trumpets, that the people might be remembered by the Lord, and saved from their enemies, Num 10:9, so that this circumstance was against Jeroboam and his army, and for Abijah and his:

O children of Israel, fight ye not against the Lord God of your fathers; for fighting against his people, that retained the pure worship of him, was fighting against him:

for you shall not prosper; he seems to be assured of victory.

12. But Jeroboam caused an ambushment to come about behind them,.... While Abijah was making his oration, he detached a party from his army, which got about, and lay in ambush, behind the army of Abijah:

so they were before Judah; Jeroboam and the greater part of his army:

and the ambushment was behind them; which Jeroboam had sent thither.

13. And when Judah looked back,.... On hearing a noise behind them:

behold, the battle was before and behind; men were set in battle array, and the battle was begun, and an attack made upon them both ways:

and they cried unto the Lord; for help against their enemies, and to deliver them out of their hands:

and the priests sounded with the trumpets; to inspire them with cheerfulness, and to suggest to them that God was with them and they need not be afraid.

14. Then the men of Judah gave a shout,.... Taking heart at the sound of the trumpets, and in order to encourage one another, and intimidate the enemy; See Gill on Sa1 17:20,

and as the men of Judah shouted, it came to pass, that God smote Jeroboam and all Israel before Abijah and Judah; possessed them with a panic, so that they fled at once, as follows.

15. And the children of Israel fled before Judah,.... Were in such a fright and consternation, that they could not stand their ground, or engage at all; but took to flight immediately:

and God delivered them into their hand; to be taken and slain by them.

16. And Abijah and his people slew them with a great slaughter,.... As they fled, pursuing them:

so there fell down slain of Israel five hundred thousand chosen men; such a slaughter as is not to be met with in any history, as Josephus (s) observes; though Abarbinel wonders he should say so, and affirms that he had read of larger numbers slain at once; but he is the only man that ever pretended to it; Jerom (t) makes the number but 50,000, and some copies of the Vulgate Latin (u), and Josephus Ben Gorion, as Abarbinel (w) relates; but the true Josephus, the Targum, and all the ancient versions, agree with the Hebrew text; more than half Jeroboam's army was cut off, and 100,000 more than Abijah had in his.

(s) Antiqu. l. 8. c. 11. sect. 3. (t) Trad. Heb. fol. 84. M. (u) So that of Sixtus V. in James's Corruption of the Fathers, p. 294. (w) Comment in 1. Reg. xv. 6. fol. 250. 3.

17. 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.''

18. And Abijah pursued after Jeroboam,.... As he and his army fled:

and took cities from him; the following ones:

Bethel with the towns thereof; the villages adjoining to it; here one of the calves was set up, which either Jeroboam took care to remove before this place fell into the hands of Abijah, or Abijah let it remain, and did not destroy it:

and Jeshanah with the towns thereof; which Reland (x) thinks is the same that is called by Jerom (y) Jethaba:

and Ephraim with the towns thereof; a city so called, thought to be the same that is mentioned in the passage; see Gill on Joh 11:54; it is here called, in the Targum, Ephron; so Jerom (z) calls it, and says it was Sichem.

(x) Palestin. Illustrat. p. 861. (y) De loc. Heb. fol. 92. L. (z) Trad. Heb. fol. 85. A.

19. Neither did Jeroboam recover strength again in the days of Abijah,.... So as to bring an army into the field against him, and fight him:

and the Lord struck him; by some Jewish writers (a), this is interpreted of Abijah; and the reason of his being stricken, they say, was because he did not destroy the calf when he took Bethel; but it is best to understand it of Jeroboam, since Abijah is afterwards said to wax mighty:

and he died; not immediately, for he lived two years after Abijah, Kg1 14:20, but continued under a lingering disease he was smitten with, and which issued in his death.

(a) Bereshit Rabba, sect. 65. fol. 58. 8. Seder Olam Rabba, c. 16.

20. But Abijah waxed mighty,.... In his kingdom, increasing in riches and numbers, power and authority, and in his family:

and married fourteen wives, and begat twenty and two sons and sixteen daughters; not after the above battle, nor since he began to reign; for he reigned but three years; but he, no doubt, married wives and had children before he came to the throne, as he might have others after.

21. And the rest of the acts of Abijah, and his ways, and his sayings,.... Not only his warlike actions, and his course of life, but some remarkable sayings of his, he being a man of wisdom and eloquence, as his above speech shows:

are written in the story of the prophet Iddo; who might write the history of his own times; see Kg1 15:7.

Next: 2 Chronicles Chapter 14

JFB

ABIJAH, SUCCEEDING, MAKES WAR AGAINST JEROBOAM, AND OVERCOMES HIM. (2Ch. 13:1-20)

His mother's name also was Michaiah, the daughter of Uriel--the same as Maachah (see on Kg1 15:2). She was "the daughter," that is, granddaughter of Absalom (Kg1 15:2; compare 2Sa. 14:1-33), mother of Abijah, "mother," that is, grandmother (Kg1 15:10, Margin) of Asa.

of Gibeah--probably implies that Uriel was connected with the house of Saul.

there was war between Abijah and Jeroboam--The occasion of this war is not recorded (see Kg1 15:6-7), but it may be inferred from the tenor of Abijah's address that it arose from his youthful ambition to recover the full hereditary dominion of his ancestors. No prophet now forbade a war with Israel (Ch2 11:23) for Jeroboam had forfeited all claim to protection.

3. Abijah set the battle in array--that is, took the field and opened the campaign.

with . . . four hundred thousand chosen men . . . Jeroboam with eight hundred thousand--These are, doubtless, large numbers, 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 an Asiatic expedition are often far from denoting the exact number of 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 number of the population that was capable of bearing arms (Ch1 21:5; compare Ch2 14:8; Ch2 17:14).

4–12. Abijah stood up upon Mount Zemaraim--He had entered the enemy's territory and was encamped on an eminence near Beth-el (Jos 18:22). Jeroboam's army lay at the foot of the hill, and as a pitched battle was expected, Abijah, according to the singular usage of ancient times, harangued the enemy. The speakers in such circumstances, while always extolling their own merits, poured out torrents of invective and virulent abuse upon the adversary. So did Abijah. He dwelt on the divine right of the house of David to the throne; and sinking all reference to the heaven-condemned offenses of Solomon and the divine appointment of Jeroboam, as well as the divine sanction of the separation, he upbraided Jeroboam as a usurper, and his subjects as rebels, who took advantage of the youth and inexperience of Rehoboam. Then contrasting the religious state of the two kingdoms, he drew a black picture of the impious innovations and gross idolatry introduced by Jeroboam, with his expulsion and impoverishment (Ch2 11:14) of the Levites. He dwelt with reasonable pride on the pure and regular observance of the ancient institutions of Moses in his own dominion [Ch2 13:11] and concluded with this emphatic appeal: "O children of Israel, fight ye not against Jehovah, the God of your fathers, for ye shall not prosper."

13–18. But Jeroboam caused an ambushment to come about behind them--The oration of Abijah, however animating an effect it might have produced on his own troops, was unheeded by the party to whom it was addressed; for while he was wasting time in useless words, Jeroboam had ordered a detachment of his men to move quietly round the base of the hill, so that when Abijah stopped speaking, he and his followers found themselves surprised in the rear, while the main body of the Israelitish forces remained in front. A panic might have ensued, had not the leaders "cried unto the Lord," and the priests "sounded with the trumpets"--the pledge of victory (Num 10:9; Num 31:6). Reassured by the well-known signal, the men of Judah responded with a war shout, which, echoed by the whole army, was followed by an impetuous rush against the foe. The shock was resistless. The ranks of the Israelites were broken, for "God smote Jeroboam and all Israel." They took to flight, and the merciless slaughter that ensued can be accounted for only by tracing it to the rancorous passions enkindled by a civil war.

19. Abijah pursued after Jeroboam, and took cities from him--This sanguinary action widened the breach between the people of the two kingdoms. Abijah abandoned his original design of attempting the subjugation of the ten tribes, contenting himself with the recovery of a few border towns, which, though lying within Judah or Benjamin, had been alienated to the new or northern kingdom. Among these was Beth-el, which, with its sacred associations, he might be strongly desirous to wrest from profanation.

20. Neither did Jeroboam recover strength again in the days of Abijah--The disastrous action at Zemaraim, which caused the loss of the flower and chivalry of his army, broke his spirits and crippled his power.

the Lord struck him, and he died--that is, Jeroboam. He lived, indeed, two years after the death of Abijah (Kg1 14:20; Kg1 15:9). But he had been threatened with great calamities upon himself and his house, and it is apparently to the execution of these threatenings, which issued in his death, that an anticipatory reference is here made.

Next: 2 Chronicles Chapter 14