2 Chronicles 31

2 Chronicles 31:1

Abijah’s Speech to Israel

Before the battle begins, Abijah tries to convince his opponent that he has the right on his side. He does so by means of a speech he gives while standing on Mount Zemaraim. We can therefore call it a ‘sermon on the mount’. He addresses “Jeroboam and all Israel”. He speaks to Jeroboam in the first place, but the whole of Israel must hear it. The speech he gives seems to be propaganda for the imminent battle. What he says must justify the battle he wants to wage.

His speech is special. Its content is largely in accordance with the truth. Unfortunately, for Abijah, this is only an external matter. He uses religious arguments to pursue his own political goals. His speech comes down to the fact that he and his people are the faithful and Jeroboam and his people the apostate. This pretense can be heard in the contrast of “you” (2 Chronicles 13:8-9) on the one hand and “we” and “us” (2 Chronicles 13:10-12) on the other.

Abijah points to:

1. The salt covenant with David. God gave him and his sons after him the kingship of the twelve tribes (2 Chronicles 13:5). Salt covenant means that it is an eternal covenant (Numbers 18:19b). What Abijah says is true, but at the same time it is an accusation against himself, because he himself does not take this covenant into account.

2. The revolt of Jeroboam (2 Chronicles 13:6). Abijah humiliates Jeroboam in his indictment of him and does not do justice to the matter, for God has promised Jeroboam the kingdom.

3. The weakness of his father (2 Chronicles 13:7). He seems to suggest that while his father may have been too weak to defeat Jeroboam – as if God’s will did not underlie his father’s decision not to fight –, Jeroboam now faces a man of a different caliber, someone who is strong enough.

4. The introduction of idolatry by Jeroboam and making an own priestly service (2 Chronicles 13:8-9). What Abijah says about it is true.

5. The true priestly service (2 Chronicles 13:10-11). Regardless of Abijah’s person and mind, he gives a magnificent summary of the contents of the true priestly service. From his mouth it unfortunately sounds like “a noisy gong or a clanging cymbal” (1 Corinthians 13:1), because he lacks love for the LORD.

6. God is with them at their head. He claims the presence of God here, without considering what his own attitude toward God should be. Instead of that humbling him, his language sounds like the language of the Pharisee who also speaks highly of his relationship to God and claims God for himself (Luke 18:11-12).

What Abijah says may all be so true, but it sounds like the “deceptive words” in the days of Jeremiah, when people boast in the same way and say: “This is the temple of the Lord, the temple of the Lord, the temple of the LORD” (Jeremiah 7:4). What is such a confession worth if the heart is not connected to it? The service of Jeroboam is reprehensible. Abijah’s pretense is equally reprehensible. He boasts about the LORD’s service, but his heart is far from Him.

While Abijah gives his pompous speech and the arrogant “but as for us, … we have not forsaken Him” (2 Chronicles 13:10) sounds from his mouth, the people of which he is king, sacrifice to the idols. That turns out when his son Asa becomes king. For immediately after his appointment King Asa holds a clean-up action and “removed the foreign altars and high places” (2 Chronicles 14:3). How does Abijah dare to speak so high and mighty, when there is so much idolatry in Judah at that moment?

Abijah’s statement “the LORD is our God” (2 Chronicles 13:10) is a moderation against the background of the sins in which he himself lives (1 Kings 15:3) and the idolatry committed by the people. He praises orthodoxy and tradition, but life out of and with God is strange to him. He uses the dedication of others – priests and Levites who faithfully perform their task – to maintain himself and claim the right to fight the right battle.

The fact that God is at the head (2 Chronicles 13:12) may indicate that he still trusts God for the victory (cf. Deuteronomy 20:4). However, it is not trust from a personal faith in the power God. It is very similar to the pretense of Hophni and Phinehas, who claim the ark – the symbol of the presence of the LORD – for their position and take it with them as a mascot in the battle against the Philistines (1 Samuel 4:3-5).

In summary, we can say that Abijah points to 1. the false leadership of Jeroboam in the northern realm (2 Chronicles 13:6), 2. a false company (2 Chronicles 13:7), 3. false gods (2 Chronicles 13:8), 4. false priests (2 Chronicles 13:9) in contrast with 1. true priests (2 Chronicles 13:10), 2. true service (2 Chronicles 13:11) and 3. true Divine authority (2 Chronicles 13:12).

2 Chronicles 31:2

Abijah’s Speech to Israel

Before the battle begins, Abijah tries to convince his opponent that he has the right on his side. He does so by means of a speech he gives while standing on Mount Zemaraim. We can therefore call it a ‘sermon on the mount’. He addresses “Jeroboam and all Israel”. He speaks to Jeroboam in the first place, but the whole of Israel must hear it. The speech he gives seems to be propaganda for the imminent battle. What he says must justify the battle he wants to wage.

His speech is special. Its content is largely in accordance with the truth. Unfortunately, for Abijah, this is only an external matter. He uses religious arguments to pursue his own political goals. His speech comes down to the fact that he and his people are the faithful and Jeroboam and his people the apostate. This pretense can be heard in the contrast of “you” (2 Chronicles 13:8-9) on the one hand and “we” and “us” (2 Chronicles 13:10-12) on the other.

Abijah points to:

1. The salt covenant with David. God gave him and his sons after him the kingship of the twelve tribes (2 Chronicles 13:5). Salt covenant means that it is an eternal covenant (Numbers 18:19b). What Abijah says is true, but at the same time it is an accusation against himself, because he himself does not take this covenant into account.

2. The revolt of Jeroboam (2 Chronicles 13:6). Abijah humiliates Jeroboam in his indictment of him and does not do justice to the matter, for God has promised Jeroboam the kingdom.

3. The weakness of his father (2 Chronicles 13:7). He seems to suggest that while his father may have been too weak to defeat Jeroboam – as if God’s will did not underlie his father’s decision not to fight –, Jeroboam now faces a man of a different caliber, someone who is strong enough.

4. The introduction of idolatry by Jeroboam and making an own priestly service (2 Chronicles 13:8-9). What Abijah says about it is true.

5. The true priestly service (2 Chronicles 13:10-11). Regardless of Abijah’s person and mind, he gives a magnificent summary of the contents of the true priestly service. From his mouth it unfortunately sounds like “a noisy gong or a clanging cymbal” (1 Corinthians 13:1), because he lacks love for the LORD.

6. God is with them at their head. He claims the presence of God here, without considering what his own attitude toward God should be. Instead of that humbling him, his language sounds like the language of the Pharisee who also speaks highly of his relationship to God and claims God for himself (Luke 18:11-12).

What Abijah says may all be so true, but it sounds like the “deceptive words” in the days of Jeremiah, when people boast in the same way and say: “This is the temple of the Lord, the temple of the Lord, the temple of the LORD” (Jeremiah 7:4). What is such a confession worth if the heart is not connected to it? The service of Jeroboam is reprehensible. Abijah’s pretense is equally reprehensible. He boasts about the LORD’s service, but his heart is far from Him.

While Abijah gives his pompous speech and the arrogant “but as for us, … we have not forsaken Him” (2 Chronicles 13:10) sounds from his mouth, the people of which he is king, sacrifice to the idols. That turns out when his son Asa becomes king. For immediately after his appointment King Asa holds a clean-up action and “removed the foreign altars and high places” (2 Chronicles 14:3). How does Abijah dare to speak so high and mighty, when there is so much idolatry in Judah at that moment?

Abijah’s statement “the LORD is our God” (2 Chronicles 13:10) is a moderation against the background of the sins in which he himself lives (1 Kings 15:3) and the idolatry committed by the people. He praises orthodoxy and tradition, but life out of and with God is strange to him. He uses the dedication of others – priests and Levites who faithfully perform their task – to maintain himself and claim the right to fight the right battle.

The fact that God is at the head (2 Chronicles 13:12) may indicate that he still trusts God for the victory (cf. Deuteronomy 20:4). However, it is not trust from a personal faith in the power God. It is very similar to the pretense of Hophni and Phinehas, who claim the ark – the symbol of the presence of the LORD – for their position and take it with them as a mascot in the battle against the Philistines (1 Samuel 4:3-5).

In summary, we can say that Abijah points to 1. the false leadership of Jeroboam in the northern realm (2 Chronicles 13:6), 2. a false company (2 Chronicles 13:7), 3. false gods (2 Chronicles 13:8), 4. false priests (2 Chronicles 13:9) in contrast with 1. true priests (2 Chronicles 13:10), 2. true service (2 Chronicles 13:11) and 3. true Divine authority (2 Chronicles 13:12).

2 Chronicles 31:3

Abijah’s Speech to Israel

Before the battle begins, Abijah tries to convince his opponent that he has the right on his side. He does so by means of a speech he gives while standing on Mount Zemaraim. We can therefore call it a ‘sermon on the mount’. He addresses “Jeroboam and all Israel”. He speaks to Jeroboam in the first place, but the whole of Israel must hear it. The speech he gives seems to be propaganda for the imminent battle. What he says must justify the battle he wants to wage.

His speech is special. Its content is largely in accordance with the truth. Unfortunately, for Abijah, this is only an external matter. He uses religious arguments to pursue his own political goals. His speech comes down to the fact that he and his people are the faithful and Jeroboam and his people the apostate. This pretense can be heard in the contrast of “you” (2 Chronicles 13:8-9) on the one hand and “we” and “us” (2 Chronicles 13:10-12) on the other.

Abijah points to:

1. The salt covenant with David. God gave him and his sons after him the kingship of the twelve tribes (2 Chronicles 13:5). Salt covenant means that it is an eternal covenant (Numbers 18:19b). What Abijah says is true, but at the same time it is an accusation against himself, because he himself does not take this covenant into account.

2. The revolt of Jeroboam (2 Chronicles 13:6). Abijah humiliates Jeroboam in his indictment of him and does not do justice to the matter, for God has promised Jeroboam the kingdom.

3. The weakness of his father (2 Chronicles 13:7). He seems to suggest that while his father may have been too weak to defeat Jeroboam – as if God’s will did not underlie his father’s decision not to fight –, Jeroboam now faces a man of a different caliber, someone who is strong enough.

4. The introduction of idolatry by Jeroboam and making an own priestly service (2 Chronicles 13:8-9). What Abijah says about it is true.

5. The true priestly service (2 Chronicles 13:10-11). Regardless of Abijah’s person and mind, he gives a magnificent summary of the contents of the true priestly service. From his mouth it unfortunately sounds like “a noisy gong or a clanging cymbal” (1 Corinthians 13:1), because he lacks love for the LORD.

6. God is with them at their head. He claims the presence of God here, without considering what his own attitude toward God should be. Instead of that humbling him, his language sounds like the language of the Pharisee who also speaks highly of his relationship to God and claims God for himself (Luke 18:11-12).

What Abijah says may all be so true, but it sounds like the “deceptive words” in the days of Jeremiah, when people boast in the same way and say: “This is the temple of the Lord, the temple of the Lord, the temple of the LORD” (Jeremiah 7:4). What is such a confession worth if the heart is not connected to it? The service of Jeroboam is reprehensible. Abijah’s pretense is equally reprehensible. He boasts about the LORD’s service, but his heart is far from Him.

While Abijah gives his pompous speech and the arrogant “but as for us, … we have not forsaken Him” (2 Chronicles 13:10) sounds from his mouth, the people of which he is king, sacrifice to the idols. That turns out when his son Asa becomes king. For immediately after his appointment King Asa holds a clean-up action and “removed the foreign altars and high places” (2 Chronicles 14:3). How does Abijah dare to speak so high and mighty, when there is so much idolatry in Judah at that moment?

Abijah’s statement “the LORD is our God” (2 Chronicles 13:10) is a moderation against the background of the sins in which he himself lives (1 Kings 15:3) and the idolatry committed by the people. He praises orthodoxy and tradition, but life out of and with God is strange to him. He uses the dedication of others – priests and Levites who faithfully perform their task – to maintain himself and claim the right to fight the right battle.

The fact that God is at the head (2 Chronicles 13:12) may indicate that he still trusts God for the victory (cf. Deuteronomy 20:4). However, it is not trust from a personal faith in the power God. It is very similar to the pretense of Hophni and Phinehas, who claim the ark – the symbol of the presence of the LORD – for their position and take it with them as a mascot in the battle against the Philistines (1 Samuel 4:3-5).

In summary, we can say that Abijah points to 1. the false leadership of Jeroboam in the northern realm (2 Chronicles 13:6), 2. a false company (2 Chronicles 13:7), 3. false gods (2 Chronicles 13:8), 4. false priests (2 Chronicles 13:9) in contrast with 1. true priests (2 Chronicles 13:10), 2. true service (2 Chronicles 13:11) and 3. true Divine authority (2 Chronicles 13:12).

2 Chronicles 31:4

Abijah’s Speech to Israel

Before the battle begins, Abijah tries to convince his opponent that he has the right on his side. He does so by means of a speech he gives while standing on Mount Zemaraim. We can therefore call it a ‘sermon on the mount’. He addresses “Jeroboam and all Israel”. He speaks to Jeroboam in the first place, but the whole of Israel must hear it. The speech he gives seems to be propaganda for the imminent battle. What he says must justify the battle he wants to wage.

His speech is special. Its content is largely in accordance with the truth. Unfortunately, for Abijah, this is only an external matter. He uses religious arguments to pursue his own political goals. His speech comes down to the fact that he and his people are the faithful and Jeroboam and his people the apostate. This pretense can be heard in the contrast of “you” (2 Chronicles 13:8-9) on the one hand and “we” and “us” (2 Chronicles 13:10-12) on the other.

Abijah points to:

1. The salt covenant with David. God gave him and his sons after him the kingship of the twelve tribes (2 Chronicles 13:5). Salt covenant means that it is an eternal covenant (Numbers 18:19b). What Abijah says is true, but at the same time it is an accusation against himself, because he himself does not take this covenant into account.

2. The revolt of Jeroboam (2 Chronicles 13:6). Abijah humiliates Jeroboam in his indictment of him and does not do justice to the matter, for God has promised Jeroboam the kingdom.

3. The weakness of his father (2 Chronicles 13:7). He seems to suggest that while his father may have been too weak to defeat Jeroboam – as if God’s will did not underlie his father’s decision not to fight –, Jeroboam now faces a man of a different caliber, someone who is strong enough.

4. The introduction of idolatry by Jeroboam and making an own priestly service (2 Chronicles 13:8-9). What Abijah says about it is true.

5. The true priestly service (2 Chronicles 13:10-11). Regardless of Abijah’s person and mind, he gives a magnificent summary of the contents of the true priestly service. From his mouth it unfortunately sounds like “a noisy gong or a clanging cymbal” (1 Corinthians 13:1), because he lacks love for the LORD.

6. God is with them at their head. He claims the presence of God here, without considering what his own attitude toward God should be. Instead of that humbling him, his language sounds like the language of the Pharisee who also speaks highly of his relationship to God and claims God for himself (Luke 18:11-12).

What Abijah says may all be so true, but it sounds like the “deceptive words” in the days of Jeremiah, when people boast in the same way and say: “This is the temple of the Lord, the temple of the Lord, the temple of the LORD” (Jeremiah 7:4). What is such a confession worth if the heart is not connected to it? The service of Jeroboam is reprehensible. Abijah’s pretense is equally reprehensible. He boasts about the LORD’s service, but his heart is far from Him.

While Abijah gives his pompous speech and the arrogant “but as for us, … we have not forsaken Him” (2 Chronicles 13:10) sounds from his mouth, the people of which he is king, sacrifice to the idols. That turns out when his son Asa becomes king. For immediately after his appointment King Asa holds a clean-up action and “removed the foreign altars and high places” (2 Chronicles 14:3). How does Abijah dare to speak so high and mighty, when there is so much idolatry in Judah at that moment?

Abijah’s statement “the LORD is our God” (2 Chronicles 13:10) is a moderation against the background of the sins in which he himself lives (1 Kings 15:3) and the idolatry committed by the people. He praises orthodoxy and tradition, but life out of and with God is strange to him. He uses the dedication of others – priests and Levites who faithfully perform their task – to maintain himself and claim the right to fight the right battle.

The fact that God is at the head (2 Chronicles 13:12) may indicate that he still trusts God for the victory (cf. Deuteronomy 20:4). However, it is not trust from a personal faith in the power God. It is very similar to the pretense of Hophni and Phinehas, who claim the ark – the symbol of the presence of the LORD – for their position and take it with them as a mascot in the battle against the Philistines (1 Samuel 4:3-5).

In summary, we can say that Abijah points to 1. the false leadership of Jeroboam in the northern realm (2 Chronicles 13:6), 2. a false company (2 Chronicles 13:7), 3. false gods (2 Chronicles 13:8), 4. false priests (2 Chronicles 13:9) in contrast with 1. true priests (2 Chronicles 13:10), 2. true service (2 Chronicles 13:11) and 3. true Divine authority (2 Chronicles 13:12).

2 Chronicles 31:5

Abijah’s Speech to Israel

Before the battle begins, Abijah tries to convince his opponent that he has the right on his side. He does so by means of a speech he gives while standing on Mount Zemaraim. We can therefore call it a ‘sermon on the mount’. He addresses “Jeroboam and all Israel”. He speaks to Jeroboam in the first place, but the whole of Israel must hear it. The speech he gives seems to be propaganda for the imminent battle. What he says must justify the battle he wants to wage.

His speech is special. Its content is largely in accordance with the truth. Unfortunately, for Abijah, this is only an external matter. He uses religious arguments to pursue his own political goals. His speech comes down to the fact that he and his people are the faithful and Jeroboam and his people the apostate. This pretense can be heard in the contrast of “you” (2 Chronicles 13:8-9) on the one hand and “we” and “us” (2 Chronicles 13:10-12) on the other.

Abijah points to:

1. The salt covenant with David. God gave him and his sons after him the kingship of the twelve tribes (2 Chronicles 13:5). Salt covenant means that it is an eternal covenant (Numbers 18:19b). What Abijah says is true, but at the same time it is an accusation against himself, because he himself does not take this covenant into account.

2. The revolt of Jeroboam (2 Chronicles 13:6). Abijah humiliates Jeroboam in his indictment of him and does not do justice to the matter, for God has promised Jeroboam the kingdom.

3. The weakness of his father (2 Chronicles 13:7). He seems to suggest that while his father may have been too weak to defeat Jeroboam – as if God’s will did not underlie his father’s decision not to fight –, Jeroboam now faces a man of a different caliber, someone who is strong enough.

4. The introduction of idolatry by Jeroboam and making an own priestly service (2 Chronicles 13:8-9). What Abijah says about it is true.

5. The true priestly service (2 Chronicles 13:10-11). Regardless of Abijah’s person and mind, he gives a magnificent summary of the contents of the true priestly service. From his mouth it unfortunately sounds like “a noisy gong or a clanging cymbal” (1 Corinthians 13:1), because he lacks love for the LORD.

6. God is with them at their head. He claims the presence of God here, without considering what his own attitude toward God should be. Instead of that humbling him, his language sounds like the language of the Pharisee who also speaks highly of his relationship to God and claims God for himself (Luke 18:11-12).

What Abijah says may all be so true, but it sounds like the “deceptive words” in the days of Jeremiah, when people boast in the same way and say: “This is the temple of the Lord, the temple of the Lord, the temple of the LORD” (Jeremiah 7:4). What is such a confession worth if the heart is not connected to it? The service of Jeroboam is reprehensible. Abijah’s pretense is equally reprehensible. He boasts about the LORD’s service, but his heart is far from Him.

While Abijah gives his pompous speech and the arrogant “but as for us, … we have not forsaken Him” (2 Chronicles 13:10) sounds from his mouth, the people of which he is king, sacrifice to the idols. That turns out when his son Asa becomes king. For immediately after his appointment King Asa holds a clean-up action and “removed the foreign altars and high places” (2 Chronicles 14:3). How does Abijah dare to speak so high and mighty, when there is so much idolatry in Judah at that moment?

Abijah’s statement “the LORD is our God” (2 Chronicles 13:10) is a moderation against the background of the sins in which he himself lives (1 Kings 15:3) and the idolatry committed by the people. He praises orthodoxy and tradition, but life out of and with God is strange to him. He uses the dedication of others – priests and Levites who faithfully perform their task – to maintain himself and claim the right to fight the right battle.

The fact that God is at the head (2 Chronicles 13:12) may indicate that he still trusts God for the victory (cf. Deuteronomy 20:4). However, it is not trust from a personal faith in the power God. It is very similar to the pretense of Hophni and Phinehas, who claim the ark – the symbol of the presence of the LORD – for their position and take it with them as a mascot in the battle against the Philistines (1 Samuel 4:3-5).

In summary, we can say that Abijah points to 1. the false leadership of Jeroboam in the northern realm (2 Chronicles 13:6), 2. a false company (2 Chronicles 13:7), 3. false gods (2 Chronicles 13:8), 4. false priests (2 Chronicles 13:9) in contrast with 1. true priests (2 Chronicles 13:10), 2. true service (2 Chronicles 13:11) and 3. true Divine authority (2 Chronicles 13:12).

2 Chronicles 31:6

Abijah’s Speech to Israel

Before the battle begins, Abijah tries to convince his opponent that he has the right on his side. He does so by means of a speech he gives while standing on Mount Zemaraim. We can therefore call it a ‘sermon on the mount’. He addresses “Jeroboam and all Israel”. He speaks to Jeroboam in the first place, but the whole of Israel must hear it. The speech he gives seems to be propaganda for the imminent battle. What he says must justify the battle he wants to wage.

His speech is special. Its content is largely in accordance with the truth. Unfortunately, for Abijah, this is only an external matter. He uses religious arguments to pursue his own political goals. His speech comes down to the fact that he and his people are the faithful and Jeroboam and his people the apostate. This pretense can be heard in the contrast of “you” (2 Chronicles 13:8-9) on the one hand and “we” and “us” (2 Chronicles 13:10-12) on the other.

Abijah points to:

1. The salt covenant with David. God gave him and his sons after him the kingship of the twelve tribes (2 Chronicles 13:5). Salt covenant means that it is an eternal covenant (Numbers 18:19b). What Abijah says is true, but at the same time it is an accusation against himself, because he himself does not take this covenant into account.

2. The revolt of Jeroboam (2 Chronicles 13:6). Abijah humiliates Jeroboam in his indictment of him and does not do justice to the matter, for God has promised Jeroboam the kingdom.

3. The weakness of his father (2 Chronicles 13:7). He seems to suggest that while his father may have been too weak to defeat Jeroboam – as if God’s will did not underlie his father’s decision not to fight –, Jeroboam now faces a man of a different caliber, someone who is strong enough.

4. The introduction of idolatry by Jeroboam and making an own priestly service (2 Chronicles 13:8-9). What Abijah says about it is true.

5. The true priestly service (2 Chronicles 13:10-11). Regardless of Abijah’s person and mind, he gives a magnificent summary of the contents of the true priestly service. From his mouth it unfortunately sounds like “a noisy gong or a clanging cymbal” (1 Corinthians 13:1), because he lacks love for the LORD.

6. God is with them at their head. He claims the presence of God here, without considering what his own attitude toward God should be. Instead of that humbling him, his language sounds like the language of the Pharisee who also speaks highly of his relationship to God and claims God for himself (Luke 18:11-12).

What Abijah says may all be so true, but it sounds like the “deceptive words” in the days of Jeremiah, when people boast in the same way and say: “This is the temple of the Lord, the temple of the Lord, the temple of the LORD” (Jeremiah 7:4). What is such a confession worth if the heart is not connected to it? The service of Jeroboam is reprehensible. Abijah’s pretense is equally reprehensible. He boasts about the LORD’s service, but his heart is far from Him.

While Abijah gives his pompous speech and the arrogant “but as for us, … we have not forsaken Him” (2 Chronicles 13:10) sounds from his mouth, the people of which he is king, sacrifice to the idols. That turns out when his son Asa becomes king. For immediately after his appointment King Asa holds a clean-up action and “removed the foreign altars and high places” (2 Chronicles 14:3). How does Abijah dare to speak so high and mighty, when there is so much idolatry in Judah at that moment?

Abijah’s statement “the LORD is our God” (2 Chronicles 13:10) is a moderation against the background of the sins in which he himself lives (1 Kings 15:3) and the idolatry committed by the people. He praises orthodoxy and tradition, but life out of and with God is strange to him. He uses the dedication of others – priests and Levites who faithfully perform their task – to maintain himself and claim the right to fight the right battle.

The fact that God is at the head (2 Chronicles 13:12) may indicate that he still trusts God for the victory (cf. Deuteronomy 20:4). However, it is not trust from a personal faith in the power God. It is very similar to the pretense of Hophni and Phinehas, who claim the ark – the symbol of the presence of the LORD – for their position and take it with them as a mascot in the battle against the Philistines (1 Samuel 4:3-5).

In summary, we can say that Abijah points to 1. the false leadership of Jeroboam in the northern realm (2 Chronicles 13:6), 2. a false company (2 Chronicles 13:7), 3. false gods (2 Chronicles 13:8), 4. false priests (2 Chronicles 13:9) in contrast with 1. true priests (2 Chronicles 13:10), 2. true service (2 Chronicles 13:11) and 3. true Divine authority (2 Chronicles 13:12).

2 Chronicles 31:7

Abijah’s Speech to Israel

Before the battle begins, Abijah tries to convince his opponent that he has the right on his side. He does so by means of a speech he gives while standing on Mount Zemaraim. We can therefore call it a ‘sermon on the mount’. He addresses “Jeroboam and all Israel”. He speaks to Jeroboam in the first place, but the whole of Israel must hear it. The speech he gives seems to be propaganda for the imminent battle. What he says must justify the battle he wants to wage.

His speech is special. Its content is largely in accordance with the truth. Unfortunately, for Abijah, this is only an external matter. He uses religious arguments to pursue his own political goals. His speech comes down to the fact that he and his people are the faithful and Jeroboam and his people the apostate. This pretense can be heard in the contrast of “you” (2 Chronicles 13:8-9) on the one hand and “we” and “us” (2 Chronicles 13:10-12) on the other.

Abijah points to:

1. The salt covenant with David. God gave him and his sons after him the kingship of the twelve tribes (2 Chronicles 13:5). Salt covenant means that it is an eternal covenant (Numbers 18:19b). What Abijah says is true, but at the same time it is an accusation against himself, because he himself does not take this covenant into account.

2. The revolt of Jeroboam (2 Chronicles 13:6). Abijah humiliates Jeroboam in his indictment of him and does not do justice to the matter, for God has promised Jeroboam the kingdom.

3. The weakness of his father (2 Chronicles 13:7). He seems to suggest that while his father may have been too weak to defeat Jeroboam – as if God’s will did not underlie his father’s decision not to fight –, Jeroboam now faces a man of a different caliber, someone who is strong enough.

4. The introduction of idolatry by Jeroboam and making an own priestly service (2 Chronicles 13:8-9). What Abijah says about it is true.

5. The true priestly service (2 Chronicles 13:10-11). Regardless of Abijah’s person and mind, he gives a magnificent summary of the contents of the true priestly service. From his mouth it unfortunately sounds like “a noisy gong or a clanging cymbal” (1 Corinthians 13:1), because he lacks love for the LORD.

6. God is with them at their head. He claims the presence of God here, without considering what his own attitude toward God should be. Instead of that humbling him, his language sounds like the language of the Pharisee who also speaks highly of his relationship to God and claims God for himself (Luke 18:11-12).

What Abijah says may all be so true, but it sounds like the “deceptive words” in the days of Jeremiah, when people boast in the same way and say: “This is the temple of the Lord, the temple of the Lord, the temple of the LORD” (Jeremiah 7:4). What is such a confession worth if the heart is not connected to it? The service of Jeroboam is reprehensible. Abijah’s pretense is equally reprehensible. He boasts about the LORD’s service, but his heart is far from Him.

While Abijah gives his pompous speech and the arrogant “but as for us, … we have not forsaken Him” (2 Chronicles 13:10) sounds from his mouth, the people of which he is king, sacrifice to the idols. That turns out when his son Asa becomes king. For immediately after his appointment King Asa holds a clean-up action and “removed the foreign altars and high places” (2 Chronicles 14:3). How does Abijah dare to speak so high and mighty, when there is so much idolatry in Judah at that moment?

Abijah’s statement “the LORD is our God” (2 Chronicles 13:10) is a moderation against the background of the sins in which he himself lives (1 Kings 15:3) and the idolatry committed by the people. He praises orthodoxy and tradition, but life out of and with God is strange to him. He uses the dedication of others – priests and Levites who faithfully perform their task – to maintain himself and claim the right to fight the right battle.

The fact that God is at the head (2 Chronicles 13:12) may indicate that he still trusts God for the victory (cf. Deuteronomy 20:4). However, it is not trust from a personal faith in the power God. It is very similar to the pretense of Hophni and Phinehas, who claim the ark – the symbol of the presence of the LORD – for their position and take it with them as a mascot in the battle against the Philistines (1 Samuel 4:3-5).

In summary, we can say that Abijah points to 1. the false leadership of Jeroboam in the northern realm (2 Chronicles 13:6), 2. a false company (2 Chronicles 13:7), 3. false gods (2 Chronicles 13:8), 4. false priests (2 Chronicles 13:9) in contrast with 1. true priests (2 Chronicles 13:10), 2. true service (2 Chronicles 13:11) and 3. true Divine authority (2 Chronicles 13:12).

2 Chronicles 31:8

Abijah Defeats Jeroboam

While Abijah gives his speech, Jeroboam lays an ambush (2 Chronicles 13:13). When Abijah notices that, it’s over with his talk. He boasts, so to speak, of standing on the foundation of the faithful Philadelphia, while his heart is in the lukewarm state of Laodicea. Then he calls to the LORD. He only does this when He has taught him a good lesson and not before he enters into the confrontation. Yet God helps. He is never called upon in vain (Psalms 34:6-7; Psalms 50:15; Psalms 107:6).

When every way out around us is cut off, the way up is always open (2 Corinthians 4:8b). The battle from the “front” (2 Chronicles 13:14) can be applied to fear for the future, paralyzing us to do something for the Lord. The battle from the “rear” we can apply to memories of mistakes made, the consequences of sins, the misunderstandings that alienate us from others and make it difficult for us to live as we would like to.

But when we have the battle both front and rear, when we are surrounded and enclosed by the battle, we may remember that God also encloses us “behind and before” (Psalms 139:5) and covers us with His hand. He then gives the victory. In the blowing of the trumpets we see the call to the LORD, as was said by Moses (Numbers 10:9).

After his defamatory defeat, Jeroboam has no strength left (2 Chronicles 13:20). He is no longer capable of a new showdown. Abijah has nothing more to fear from him. The end of Jeroboam’s bad life is attributed to an act of God. He does not fall asleep, but the LORD strikes him deadly, possibly by illness or stroke (cf. Acts 5:1-10; Acts 12:21-23; 1 Corinthians 11:30).

Unlike Jeroboam, who is very weak, Abijah strengthens his position (2 Chronicles 13:21). His strength seems to lie in the number of children he conceives with the wives he has taken for himself.

This brings the chronicler to the end of his description of Abijah’s life. “His ways and his words”, that is to say what can still be said of him, “are written in the treatise of the prophet Iddo” (2 Chronicles 13:22). That treatise is not taken up in God’s Word, but it is recorded by a prophet of the LORD. That treatise will appear before the judgment seat of Christ on the day that all men will be revealed and will be opened to show Abijah what and how “his ways and his words” have been. He will be judged correspondingly (2 Corinthians 5:10).

2 Chronicles 31:9

Abijah Defeats Jeroboam

While Abijah gives his speech, Jeroboam lays an ambush (2 Chronicles 13:13). When Abijah notices that, it’s over with his talk. He boasts, so to speak, of standing on the foundation of the faithful Philadelphia, while his heart is in the lukewarm state of Laodicea. Then he calls to the LORD. He only does this when He has taught him a good lesson and not before he enters into the confrontation. Yet God helps. He is never called upon in vain (Psalms 34:6-7; Psalms 50:15; Psalms 107:6).

When every way out around us is cut off, the way up is always open (2 Corinthians 4:8b). The battle from the “front” (2 Chronicles 13:14) can be applied to fear for the future, paralyzing us to do something for the Lord. The battle from the “rear” we can apply to memories of mistakes made, the consequences of sins, the misunderstandings that alienate us from others and make it difficult for us to live as we would like to.

But when we have the battle both front and rear, when we are surrounded and enclosed by the battle, we may remember that God also encloses us “behind and before” (Psalms 139:5) and covers us with His hand. He then gives the victory. In the blowing of the trumpets we see the call to the LORD, as was said by Moses (Numbers 10:9).

After his defamatory defeat, Jeroboam has no strength left (2 Chronicles 13:20). He is no longer capable of a new showdown. Abijah has nothing more to fear from him. The end of Jeroboam’s bad life is attributed to an act of God. He does not fall asleep, but the LORD strikes him deadly, possibly by illness or stroke (cf. Acts 5:1-10; Acts 12:21-23; 1 Corinthians 11:30).

Unlike Jeroboam, who is very weak, Abijah strengthens his position (2 Chronicles 13:21). His strength seems to lie in the number of children he conceives with the wives he has taken for himself.

This brings the chronicler to the end of his description of Abijah’s life. “His ways and his words”, that is to say what can still be said of him, “are written in the treatise of the prophet Iddo” (2 Chronicles 13:22). That treatise is not taken up in God’s Word, but it is recorded by a prophet of the LORD. That treatise will appear before the judgment seat of Christ on the day that all men will be revealed and will be opened to show Abijah what and how “his ways and his words” have been. He will be judged correspondingly (2 Corinthians 5:10).

2 Chronicles 31:10

Abijah Defeats Jeroboam

While Abijah gives his speech, Jeroboam lays an ambush (2 Chronicles 13:13). When Abijah notices that, it’s over with his talk. He boasts, so to speak, of standing on the foundation of the faithful Philadelphia, while his heart is in the lukewarm state of Laodicea. Then he calls to the LORD. He only does this when He has taught him a good lesson and not before he enters into the confrontation. Yet God helps. He is never called upon in vain (Psalms 34:6-7; Psalms 50:15; Psalms 107:6).

When every way out around us is cut off, the way up is always open (2 Corinthians 4:8b). The battle from the “front” (2 Chronicles 13:14) can be applied to fear for the future, paralyzing us to do something for the Lord. The battle from the “rear” we can apply to memories of mistakes made, the consequences of sins, the misunderstandings that alienate us from others and make it difficult for us to live as we would like to.

But when we have the battle both front and rear, when we are surrounded and enclosed by the battle, we may remember that God also encloses us “behind and before” (Psalms 139:5) and covers us with His hand. He then gives the victory. In the blowing of the trumpets we see the call to the LORD, as was said by Moses (Numbers 10:9).

After his defamatory defeat, Jeroboam has no strength left (2 Chronicles 13:20). He is no longer capable of a new showdown. Abijah has nothing more to fear from him. The end of Jeroboam’s bad life is attributed to an act of God. He does not fall asleep, but the LORD strikes him deadly, possibly by illness or stroke (cf. Acts 5:1-10; Acts 12:21-23; 1 Corinthians 11:30).

Unlike Jeroboam, who is very weak, Abijah strengthens his position (2 Chronicles 13:21). His strength seems to lie in the number of children he conceives with the wives he has taken for himself.

This brings the chronicler to the end of his description of Abijah’s life. “His ways and his words”, that is to say what can still be said of him, “are written in the treatise of the prophet Iddo” (2 Chronicles 13:22). That treatise is not taken up in God’s Word, but it is recorded by a prophet of the LORD. That treatise will appear before the judgment seat of Christ on the day that all men will be revealed and will be opened to show Abijah what and how “his ways and his words” have been. He will be judged correspondingly (2 Corinthians 5:10).

2 Chronicles 31:11

Abijah Defeats Jeroboam

While Abijah gives his speech, Jeroboam lays an ambush (2 Chronicles 13:13). When Abijah notices that, it’s over with his talk. He boasts, so to speak, of standing on the foundation of the faithful Philadelphia, while his heart is in the lukewarm state of Laodicea. Then he calls to the LORD. He only does this when He has taught him a good lesson and not before he enters into the confrontation. Yet God helps. He is never called upon in vain (Psalms 34:6-7; Psalms 50:15; Psalms 107:6).

When every way out around us is cut off, the way up is always open (2 Corinthians 4:8b). The battle from the “front” (2 Chronicles 13:14) can be applied to fear for the future, paralyzing us to do something for the Lord. The battle from the “rear” we can apply to memories of mistakes made, the consequences of sins, the misunderstandings that alienate us from others and make it difficult for us to live as we would like to.

But when we have the battle both front and rear, when we are surrounded and enclosed by the battle, we may remember that God also encloses us “behind and before” (Psalms 139:5) and covers us with His hand. He then gives the victory. In the blowing of the trumpets we see the call to the LORD, as was said by Moses (Numbers 10:9).

After his defamatory defeat, Jeroboam has no strength left (2 Chronicles 13:20). He is no longer capable of a new showdown. Abijah has nothing more to fear from him. The end of Jeroboam’s bad life is attributed to an act of God. He does not fall asleep, but the LORD strikes him deadly, possibly by illness or stroke (cf. Acts 5:1-10; Acts 12:21-23; 1 Corinthians 11:30).

Unlike Jeroboam, who is very weak, Abijah strengthens his position (2 Chronicles 13:21). His strength seems to lie in the number of children he conceives with the wives he has taken for himself.

This brings the chronicler to the end of his description of Abijah’s life. “His ways and his words”, that is to say what can still be said of him, “are written in the treatise of the prophet Iddo” (2 Chronicles 13:22). That treatise is not taken up in God’s Word, but it is recorded by a prophet of the LORD. That treatise will appear before the judgment seat of Christ on the day that all men will be revealed and will be opened to show Abijah what and how “his ways and his words” have been. He will be judged correspondingly (2 Corinthians 5:10).

2 Chronicles 31:12

Abijah Defeats Jeroboam

While Abijah gives his speech, Jeroboam lays an ambush (2 Chronicles 13:13). When Abijah notices that, it’s over with his talk. He boasts, so to speak, of standing on the foundation of the faithful Philadelphia, while his heart is in the lukewarm state of Laodicea. Then he calls to the LORD. He only does this when He has taught him a good lesson and not before he enters into the confrontation. Yet God helps. He is never called upon in vain (Psalms 34:6-7; Psalms 50:15; Psalms 107:6).

When every way out around us is cut off, the way up is always open (2 Corinthians 4:8b). The battle from the “front” (2 Chronicles 13:14) can be applied to fear for the future, paralyzing us to do something for the Lord. The battle from the “rear” we can apply to memories of mistakes made, the consequences of sins, the misunderstandings that alienate us from others and make it difficult for us to live as we would like to.

But when we have the battle both front and rear, when we are surrounded and enclosed by the battle, we may remember that God also encloses us “behind and before” (Psalms 139:5) and covers us with His hand. He then gives the victory. In the blowing of the trumpets we see the call to the LORD, as was said by Moses (Numbers 10:9).

After his defamatory defeat, Jeroboam has no strength left (2 Chronicles 13:20). He is no longer capable of a new showdown. Abijah has nothing more to fear from him. The end of Jeroboam’s bad life is attributed to an act of God. He does not fall asleep, but the LORD strikes him deadly, possibly by illness or stroke (cf. Acts 5:1-10; Acts 12:21-23; 1 Corinthians 11:30).

Unlike Jeroboam, who is very weak, Abijah strengthens his position (2 Chronicles 13:21). His strength seems to lie in the number of children he conceives with the wives he has taken for himself.

This brings the chronicler to the end of his description of Abijah’s life. “His ways and his words”, that is to say what can still be said of him, “are written in the treatise of the prophet Iddo” (2 Chronicles 13:22). That treatise is not taken up in God’s Word, but it is recorded by a prophet of the LORD. That treatise will appear before the judgment seat of Christ on the day that all men will be revealed and will be opened to show Abijah what and how “his ways and his words” have been. He will be judged correspondingly (2 Corinthians 5:10).

2 Chronicles 31:13

Abijah Defeats Jeroboam

While Abijah gives his speech, Jeroboam lays an ambush (2 Chronicles 13:13). When Abijah notices that, it’s over with his talk. He boasts, so to speak, of standing on the foundation of the faithful Philadelphia, while his heart is in the lukewarm state of Laodicea. Then he calls to the LORD. He only does this when He has taught him a good lesson and not before he enters into the confrontation. Yet God helps. He is never called upon in vain (Psalms 34:6-7; Psalms 50:15; Psalms 107:6).

When every way out around us is cut off, the way up is always open (2 Corinthians 4:8b). The battle from the “front” (2 Chronicles 13:14) can be applied to fear for the future, paralyzing us to do something for the Lord. The battle from the “rear” we can apply to memories of mistakes made, the consequences of sins, the misunderstandings that alienate us from others and make it difficult for us to live as we would like to.

But when we have the battle both front and rear, when we are surrounded and enclosed by the battle, we may remember that God also encloses us “behind and before” (Psalms 139:5) and covers us with His hand. He then gives the victory. In the blowing of the trumpets we see the call to the LORD, as was said by Moses (Numbers 10:9).

After his defamatory defeat, Jeroboam has no strength left (2 Chronicles 13:20). He is no longer capable of a new showdown. Abijah has nothing more to fear from him. The end of Jeroboam’s bad life is attributed to an act of God. He does not fall asleep, but the LORD strikes him deadly, possibly by illness or stroke (cf. Acts 5:1-10; Acts 12:21-23; 1 Corinthians 11:30).

Unlike Jeroboam, who is very weak, Abijah strengthens his position (2 Chronicles 13:21). His strength seems to lie in the number of children he conceives with the wives he has taken for himself.

This brings the chronicler to the end of his description of Abijah’s life. “His ways and his words”, that is to say what can still be said of him, “are written in the treatise of the prophet Iddo” (2 Chronicles 13:22). That treatise is not taken up in God’s Word, but it is recorded by a prophet of the LORD. That treatise will appear before the judgment seat of Christ on the day that all men will be revealed and will be opened to show Abijah what and how “his ways and his words” have been. He will be judged correspondingly (2 Corinthians 5:10).

2 Chronicles 31:14

Abijah Defeats Jeroboam

While Abijah gives his speech, Jeroboam lays an ambush (2 Chronicles 13:13). When Abijah notices that, it’s over with his talk. He boasts, so to speak, of standing on the foundation of the faithful Philadelphia, while his heart is in the lukewarm state of Laodicea. Then he calls to the LORD. He only does this when He has taught him a good lesson and not before he enters into the confrontation. Yet God helps. He is never called upon in vain (Psalms 34:6-7; Psalms 50:15; Psalms 107:6).

When every way out around us is cut off, the way up is always open (2 Corinthians 4:8b). The battle from the “front” (2 Chronicles 13:14) can be applied to fear for the future, paralyzing us to do something for the Lord. The battle from the “rear” we can apply to memories of mistakes made, the consequences of sins, the misunderstandings that alienate us from others and make it difficult for us to live as we would like to.

But when we have the battle both front and rear, when we are surrounded and enclosed by the battle, we may remember that God also encloses us “behind and before” (Psalms 139:5) and covers us with His hand. He then gives the victory. In the blowing of the trumpets we see the call to the LORD, as was said by Moses (Numbers 10:9).

After his defamatory defeat, Jeroboam has no strength left (2 Chronicles 13:20). He is no longer capable of a new showdown. Abijah has nothing more to fear from him. The end of Jeroboam’s bad life is attributed to an act of God. He does not fall asleep, but the LORD strikes him deadly, possibly by illness or stroke (cf. Acts 5:1-10; Acts 12:21-23; 1 Corinthians 11:30).

Unlike Jeroboam, who is very weak, Abijah strengthens his position (2 Chronicles 13:21). His strength seems to lie in the number of children he conceives with the wives he has taken for himself.

This brings the chronicler to the end of his description of Abijah’s life. “His ways and his words”, that is to say what can still be said of him, “are written in the treatise of the prophet Iddo” (2 Chronicles 13:22). That treatise is not taken up in God’s Word, but it is recorded by a prophet of the LORD. That treatise will appear before the judgment seat of Christ on the day that all men will be revealed and will be opened to show Abijah what and how “his ways and his words” have been. He will be judged correspondingly (2 Corinthians 5:10).

2 Chronicles 31:15

Abijah Defeats Jeroboam

While Abijah gives his speech, Jeroboam lays an ambush (2 Chronicles 13:13). When Abijah notices that, it’s over with his talk. He boasts, so to speak, of standing on the foundation of the faithful Philadelphia, while his heart is in the lukewarm state of Laodicea. Then he calls to the LORD. He only does this when He has taught him a good lesson and not before he enters into the confrontation. Yet God helps. He is never called upon in vain (Psalms 34:6-7; Psalms 50:15; Psalms 107:6).

When every way out around us is cut off, the way up is always open (2 Corinthians 4:8b). The battle from the “front” (2 Chronicles 13:14) can be applied to fear for the future, paralyzing us to do something for the Lord. The battle from the “rear” we can apply to memories of mistakes made, the consequences of sins, the misunderstandings that alienate us from others and make it difficult for us to live as we would like to.

But when we have the battle both front and rear, when we are surrounded and enclosed by the battle, we may remember that God also encloses us “behind and before” (Psalms 139:5) and covers us with His hand. He then gives the victory. In the blowing of the trumpets we see the call to the LORD, as was said by Moses (Numbers 10:9).

After his defamatory defeat, Jeroboam has no strength left (2 Chronicles 13:20). He is no longer capable of a new showdown. Abijah has nothing more to fear from him. The end of Jeroboam’s bad life is attributed to an act of God. He does not fall asleep, but the LORD strikes him deadly, possibly by illness or stroke (cf. Acts 5:1-10; Acts 12:21-23; 1 Corinthians 11:30).

Unlike Jeroboam, who is very weak, Abijah strengthens his position (2 Chronicles 13:21). His strength seems to lie in the number of children he conceives with the wives he has taken for himself.

This brings the chronicler to the end of his description of Abijah’s life. “His ways and his words”, that is to say what can still be said of him, “are written in the treatise of the prophet Iddo” (2 Chronicles 13:22). That treatise is not taken up in God’s Word, but it is recorded by a prophet of the LORD. That treatise will appear before the judgment seat of Christ on the day that all men will be revealed and will be opened to show Abijah what and how “his ways and his words” have been. He will be judged correspondingly (2 Corinthians 5:10).

2 Chronicles 31:16

Abijah Defeats Jeroboam

While Abijah gives his speech, Jeroboam lays an ambush (2 Chronicles 13:13). When Abijah notices that, it’s over with his talk. He boasts, so to speak, of standing on the foundation of the faithful Philadelphia, while his heart is in the lukewarm state of Laodicea. Then he calls to the LORD. He only does this when He has taught him a good lesson and not before he enters into the confrontation. Yet God helps. He is never called upon in vain (Psalms 34:6-7; Psalms 50:15; Psalms 107:6).

When every way out around us is cut off, the way up is always open (2 Corinthians 4:8b). The battle from the “front” (2 Chronicles 13:14) can be applied to fear for the future, paralyzing us to do something for the Lord. The battle from the “rear” we can apply to memories of mistakes made, the consequences of sins, the misunderstandings that alienate us from others and make it difficult for us to live as we would like to.

But when we have the battle both front and rear, when we are surrounded and enclosed by the battle, we may remember that God also encloses us “behind and before” (Psalms 139:5) and covers us with His hand. He then gives the victory. In the blowing of the trumpets we see the call to the LORD, as was said by Moses (Numbers 10:9).

After his defamatory defeat, Jeroboam has no strength left (2 Chronicles 13:20). He is no longer capable of a new showdown. Abijah has nothing more to fear from him. The end of Jeroboam’s bad life is attributed to an act of God. He does not fall asleep, but the LORD strikes him deadly, possibly by illness or stroke (cf. Acts 5:1-10; Acts 12:21-23; 1 Corinthians 11:30).

Unlike Jeroboam, who is very weak, Abijah strengthens his position (2 Chronicles 13:21). His strength seems to lie in the number of children he conceives with the wives he has taken for himself.

This brings the chronicler to the end of his description of Abijah’s life. “His ways and his words”, that is to say what can still be said of him, “are written in the treatise of the prophet Iddo” (2 Chronicles 13:22). That treatise is not taken up in God’s Word, but it is recorded by a prophet of the LORD. That treatise will appear before the judgment seat of Christ on the day that all men will be revealed and will be opened to show Abijah what and how “his ways and his words” have been. He will be judged correspondingly (2 Corinthians 5:10).

2 Chronicles 31:17

Abijah Defeats Jeroboam

While Abijah gives his speech, Jeroboam lays an ambush (2 Chronicles 13:13). When Abijah notices that, it’s over with his talk. He boasts, so to speak, of standing on the foundation of the faithful Philadelphia, while his heart is in the lukewarm state of Laodicea. Then he calls to the LORD. He only does this when He has taught him a good lesson and not before he enters into the confrontation. Yet God helps. He is never called upon in vain (Psalms 34:6-7; Psalms 50:15; Psalms 107:6).

When every way out around us is cut off, the way up is always open (2 Corinthians 4:8b). The battle from the “front” (2 Chronicles 13:14) can be applied to fear for the future, paralyzing us to do something for the Lord. The battle from the “rear” we can apply to memories of mistakes made, the consequences of sins, the misunderstandings that alienate us from others and make it difficult for us to live as we would like to.

But when we have the battle both front and rear, when we are surrounded and enclosed by the battle, we may remember that God also encloses us “behind and before” (Psalms 139:5) and covers us with His hand. He then gives the victory. In the blowing of the trumpets we see the call to the LORD, as was said by Moses (Numbers 10:9).

After his defamatory defeat, Jeroboam has no strength left (2 Chronicles 13:20). He is no longer capable of a new showdown. Abijah has nothing more to fear from him. The end of Jeroboam’s bad life is attributed to an act of God. He does not fall asleep, but the LORD strikes him deadly, possibly by illness or stroke (cf. Acts 5:1-10; Acts 12:21-23; 1 Corinthians 11:30).

Unlike Jeroboam, who is very weak, Abijah strengthens his position (2 Chronicles 13:21). His strength seems to lie in the number of children he conceives with the wives he has taken for himself.

This brings the chronicler to the end of his description of Abijah’s life. “His ways and his words”, that is to say what can still be said of him, “are written in the treatise of the prophet Iddo” (2 Chronicles 13:22). That treatise is not taken up in God’s Word, but it is recorded by a prophet of the LORD. That treatise will appear before the judgment seat of Christ on the day that all men will be revealed and will be opened to show Abijah what and how “his ways and his words” have been. He will be judged correspondingly (2 Corinthians 5:10).

2 Chronicles 31:19

Introduction

To the history of Asa – his name means ‘healing’ or ‘restoration’ – only sixteen verses are dedicated in the first book of the Kings (1 Kings 15:9-24), while this second book of the Chronicles dedicates three chapters to him.

From the long reign of Asa, the chronicler selects four events: 1. His first reformation with the resulting peace (2 Chronicles 14:1-8); 2. his victory over the Cushite Zerah (2 Chronicles 14:9-15); 3. his second reformation as a result of his victory (2 Chronicles 15:1-19); 4. his act of unfaithfulness and its consequences (2 Chronicles 16:1-14).

We can use these four events to divide his history into, as it literally says when the end of his life is described, “the first and the last” (2 Chronicles 16:11). His life has a first and a last part. The contrasts can be seen in 2 Chronicles 14-15 on the one hand and 2 Chronicles 16 on the other hand. His history makes clear that there is a blessing attached to seeking God, but also how foolish it is to seek help from people.

Asa King of Judah

There is war between Rehoboam and Jeroboam (2 Chronicles 12:15) and between Abijah and Jeroboam (2 Chronicles 13:2), but in the days of Asa – he reigns from 911-870 BC – there is ten years rest (2 Chronicles 14:1). This is because he does what is good and right in the sight of the LORD (2 Chronicles 14:2). This rest has not been there since the tearing of the realm.

Asa with Jehoshaphat, Joash, Amaziah, Uzziah, Jotham, Hezekiah, and Josiah is one of the eight kings of Judah who do what is right “in the sight of the LORD”. The “sight of the LORD” speaks of the absolute attentiveness of the LORD; nothing is hidden from him. “His eyes … like a flame of fire” (Revelation 1:14) see and see through everything. These eyes also note that of these eight kings, seven deviate from Him at a later age. Only from Jotham no deviation is mentioned (2 Kings 15:32-38). The general testimony, however, is that they have done what is right in His sight. When someone gets older, it doesn’t automatically mean that he becomes more spiritual. None of the kings of the ten tribes did what is good in the sight of the LORD, except Jehu in the beginning of his reign.

Asa starts his reign with a big cleaning (2 Chronicles 14:3). All idolatry goes out. He also commands Judah to seek God and to observe the law and the commandment (2 Chronicles 14:4). Because Asa removes everything that dishonors God, there is rest in the kingdom during his reign (2 Chronicles 14:5). The seeking and doing of the Lord’s will gives peace. It is good to remove evil, but if seeking the Lord does not replace it, a vacuum will arise that will be filled by the evil one (cf. Matthew 12:43-45).

Also, observing “the law and the commandment” provides protection against an invasion by the enemy. If the believer feeds on the truth of God’s Word and lives up to it, it will make him strong, and his life will be to the glory of God. A time of rest is a time when the flesh is not active and the fruit of the Spirit becomes visible.

Asa makes good use of the time of rest by strengthening the cities (2 Chronicles 14:6; cf. Acts 9:31). In a time of rest we should not be unemployed, but busy. Strengthening the defense (2 Chronicles 14:7) can be applied to strengthening our spiritual life: 1. “Walls” speak of separation from the world to God, which gives security. 2. “Towers” are lookouts and speak of being attentive to an attack by the enemy, so we can see him from afar. 3. “Gates” speak of allowing the good and closing for the wrong. 4. “Bars” ensure the safety of life, that nothing is allowed in that is detrimental to the new life. Asa does all this at the beginning of his reign.

The example of Asa is therefore especially applicable to the newly converted or the youth, for whom life with the Lord is still ahead of them. The seeking of the Lord gives rest. From that rest can be built a healthy spiritual life. It is important that young believers feed on God’s Word and read books that explain God’s Word and work confirmation in faith. Those who do so will be prosperous in the growth of their faith life.

The rest that Asa has, does not make him carefree. He also has a well-equipped army to repel any possible attack on the people. The men of Judah can fight with spears if they have to deal with an enemy nearby (2 Chronicles 14:8). The large shield can stop the arrows being fired at them from a distance. The men of Benjamin can shoot with the bow to hit an enemy from a distance. The small shields can repel the sword from the enemy when it is close to them. The men from Judah and Benjamin are all “valiant warriors”. They stand shoulder to shoulder and are complementary in their abilities.

2 Chronicles 31:20

Introduction

To the history of Asa – his name means ‘healing’ or ‘restoration’ – only sixteen verses are dedicated in the first book of the Kings (1 Kings 15:9-24), while this second book of the Chronicles dedicates three chapters to him.

From the long reign of Asa, the chronicler selects four events: 1. His first reformation with the resulting peace (2 Chronicles 14:1-8); 2. his victory over the Cushite Zerah (2 Chronicles 14:9-15); 3. his second reformation as a result of his victory (2 Chronicles 15:1-19); 4. his act of unfaithfulness and its consequences (2 Chronicles 16:1-14).

We can use these four events to divide his history into, as it literally says when the end of his life is described, “the first and the last” (2 Chronicles 16:11). His life has a first and a last part. The contrasts can be seen in 2 Chronicles 14-15 on the one hand and 2 Chronicles 16 on the other hand. His history makes clear that there is a blessing attached to seeking God, but also how foolish it is to seek help from people.

Asa King of Judah

There is war between Rehoboam and Jeroboam (2 Chronicles 12:15) and between Abijah and Jeroboam (2 Chronicles 13:2), but in the days of Asa – he reigns from 911-870 BC – there is ten years rest (2 Chronicles 14:1). This is because he does what is good and right in the sight of the LORD (2 Chronicles 14:2). This rest has not been there since the tearing of the realm.

Asa with Jehoshaphat, Joash, Amaziah, Uzziah, Jotham, Hezekiah, and Josiah is one of the eight kings of Judah who do what is right “in the sight of the LORD”. The “sight of the LORD” speaks of the absolute attentiveness of the LORD; nothing is hidden from him. “His eyes … like a flame of fire” (Revelation 1:14) see and see through everything. These eyes also note that of these eight kings, seven deviate from Him at a later age. Only from Jotham no deviation is mentioned (2 Kings 15:32-38). The general testimony, however, is that they have done what is right in His sight. When someone gets older, it doesn’t automatically mean that he becomes more spiritual. None of the kings of the ten tribes did what is good in the sight of the LORD, except Jehu in the beginning of his reign.

Asa starts his reign with a big cleaning (2 Chronicles 14:3). All idolatry goes out. He also commands Judah to seek God and to observe the law and the commandment (2 Chronicles 14:4). Because Asa removes everything that dishonors God, there is rest in the kingdom during his reign (2 Chronicles 14:5). The seeking and doing of the Lord’s will gives peace. It is good to remove evil, but if seeking the Lord does not replace it, a vacuum will arise that will be filled by the evil one (cf. Matthew 12:43-45).

Also, observing “the law and the commandment” provides protection against an invasion by the enemy. If the believer feeds on the truth of God’s Word and lives up to it, it will make him strong, and his life will be to the glory of God. A time of rest is a time when the flesh is not active and the fruit of the Spirit becomes visible.

Asa makes good use of the time of rest by strengthening the cities (2 Chronicles 14:6; cf. Acts 9:31). In a time of rest we should not be unemployed, but busy. Strengthening the defense (2 Chronicles 14:7) can be applied to strengthening our spiritual life: 1. “Walls” speak of separation from the world to God, which gives security. 2. “Towers” are lookouts and speak of being attentive to an attack by the enemy, so we can see him from afar. 3. “Gates” speak of allowing the good and closing for the wrong. 4. “Bars” ensure the safety of life, that nothing is allowed in that is detrimental to the new life. Asa does all this at the beginning of his reign.

The example of Asa is therefore especially applicable to the newly converted or the youth, for whom life with the Lord is still ahead of them. The seeking of the Lord gives rest. From that rest can be built a healthy spiritual life. It is important that young believers feed on God’s Word and read books that explain God’s Word and work confirmation in faith. Those who do so will be prosperous in the growth of their faith life.

The rest that Asa has, does not make him carefree. He also has a well-equipped army to repel any possible attack on the people. The men of Judah can fight with spears if they have to deal with an enemy nearby (2 Chronicles 14:8). The large shield can stop the arrows being fired at them from a distance. The men of Benjamin can shoot with the bow to hit an enemy from a distance. The small shields can repel the sword from the enemy when it is close to them. The men from Judah and Benjamin are all “valiant warriors”. They stand shoulder to shoulder and are complementary in their abilities.

2 Chronicles 31:21

Introduction

To the history of Asa – his name means ‘healing’ or ‘restoration’ – only sixteen verses are dedicated in the first book of the Kings (1 Kings 15:9-24), while this second book of the Chronicles dedicates three chapters to him.

From the long reign of Asa, the chronicler selects four events: 1. His first reformation with the resulting peace (2 Chronicles 14:1-8); 2. his victory over the Cushite Zerah (2 Chronicles 14:9-15); 3. his second reformation as a result of his victory (2 Chronicles 15:1-19); 4. his act of unfaithfulness and its consequences (2 Chronicles 16:1-14).

We can use these four events to divide his history into, as it literally says when the end of his life is described, “the first and the last” (2 Chronicles 16:11). His life has a first and a last part. The contrasts can be seen in 2 Chronicles 14-15 on the one hand and 2 Chronicles 16 on the other hand. His history makes clear that there is a blessing attached to seeking God, but also how foolish it is to seek help from people.

Asa King of Judah

There is war between Rehoboam and Jeroboam (2 Chronicles 12:15) and between Abijah and Jeroboam (2 Chronicles 13:2), but in the days of Asa – he reigns from 911-870 BC – there is ten years rest (2 Chronicles 14:1). This is because he does what is good and right in the sight of the LORD (2 Chronicles 14:2). This rest has not been there since the tearing of the realm.

Asa with Jehoshaphat, Joash, Amaziah, Uzziah, Jotham, Hezekiah, and Josiah is one of the eight kings of Judah who do what is right “in the sight of the LORD”. The “sight of the LORD” speaks of the absolute attentiveness of the LORD; nothing is hidden from him. “His eyes … like a flame of fire” (Revelation 1:14) see and see through everything. These eyes also note that of these eight kings, seven deviate from Him at a later age. Only from Jotham no deviation is mentioned (2 Kings 15:32-38). The general testimony, however, is that they have done what is right in His sight. When someone gets older, it doesn’t automatically mean that he becomes more spiritual. None of the kings of the ten tribes did what is good in the sight of the LORD, except Jehu in the beginning of his reign.

Asa starts his reign with a big cleaning (2 Chronicles 14:3). All idolatry goes out. He also commands Judah to seek God and to observe the law and the commandment (2 Chronicles 14:4). Because Asa removes everything that dishonors God, there is rest in the kingdom during his reign (2 Chronicles 14:5). The seeking and doing of the Lord’s will gives peace. It is good to remove evil, but if seeking the Lord does not replace it, a vacuum will arise that will be filled by the evil one (cf. Matthew 12:43-45).

Also, observing “the law and the commandment” provides protection against an invasion by the enemy. If the believer feeds on the truth of God’s Word and lives up to it, it will make him strong, and his life will be to the glory of God. A time of rest is a time when the flesh is not active and the fruit of the Spirit becomes visible.

Asa makes good use of the time of rest by strengthening the cities (2 Chronicles 14:6; cf. Acts 9:31). In a time of rest we should not be unemployed, but busy. Strengthening the defense (2 Chronicles 14:7) can be applied to strengthening our spiritual life: 1. “Walls” speak of separation from the world to God, which gives security. 2. “Towers” are lookouts and speak of being attentive to an attack by the enemy, so we can see him from afar. 3. “Gates” speak of allowing the good and closing for the wrong. 4. “Bars” ensure the safety of life, that nothing is allowed in that is detrimental to the new life. Asa does all this at the beginning of his reign.

The example of Asa is therefore especially applicable to the newly converted or the youth, for whom life with the Lord is still ahead of them. The seeking of the Lord gives rest. From that rest can be built a healthy spiritual life. It is important that young believers feed on God’s Word and read books that explain God’s Word and work confirmation in faith. Those who do so will be prosperous in the growth of their faith life.

The rest that Asa has, does not make him carefree. He also has a well-equipped army to repel any possible attack on the people. The men of Judah can fight with spears if they have to deal with an enemy nearby (2 Chronicles 14:8). The large shield can stop the arrows being fired at them from a distance. The men of Benjamin can shoot with the bow to hit an enemy from a distance. The small shields can repel the sword from the enemy when it is close to them. The men from Judah and Benjamin are all “valiant warriors”. They stand shoulder to shoulder and are complementary in their abilities.