Ought you not to know that Yahweh, the God of Israel, gave the kingdom over Israel to David forever, even to him and to his sons by a covenant of salt? Yet Jeroboam the son of Nebat, the servant of Solomon the son of David, rose up, and rebelled against his lord. Worthless men were gathered to him, wicked fellows who strengthened themselves against Rehoboam the son of Solomon, when Rehoboam was young and tender hearted, and could not withstand them.
“Now you intend to withstand the kingdom of Yahweh in the hand of the sons of David. You are a great multitude, and the golden calves which Jeroboam made you for gods are with you. Haven’t you driven out the priests of Yahweh, the sons of Aaron, and the Levites, and made priests for yourselves according to the ways of the peoples of other lands? Whoever comes to consecrate himself with a young bull and seven rams may be a priest of those who are no gods.
“But as for us, Yahweh is our God, and we have not forsaken him. We have priests serving Yahweh, the sons of Aaron, and the Levites in their work; and they burn to Yahweh every morning and every evening burnt offerings and sweet incense. They also set the show bread in order on the pure table; and the lamp stand of gold with its lamps, to burn every evening; for we keep the instruction of Yahweh our God, but you have forsaken him. Behold, God is with us at our head, and his priests with the trumpets of alarm to sound an alarm against you. Children of Israel, don’t fight against Yahweh, the God of your fathers; for you will not prosper.”
Geneva Bible translators 1599 · Public Domain On vv5, 7, 9, 11, 12 And therefore whosoever doth usurp it or take it…
And therefore whosoever doth usurp it or take it from that stock, transgresseth the ordinance of the Lord. Thus like an hypocrite he allegeth the word of God for his advantage.
That is, perpetual because that thing which is salted, is preserved from corruption: he meaneth also that it was made solemnly, and confirmed by offering of sacrifices, where as they used salt according as was ordained, Num. 18:19.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv5–12 2Ch 13:5 Ought ye not to know that the…
2Ch 13:5 Ought ye not to know that the LORD God of Israel gave the kingdom over Israel to David for ever, [even] to him and to his sons by a covenant of salt?
Ver. 5. Ought ye not to know?] q.d., How can ye be ignorant? and how dare you go against your knowledge? Is it not a grievous sin so to do
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By a covenant of salt,] i.e., Perpetual and inviolable, solemn - as with sacrifice - and sure. See on Num 18:19. That exposition of Sanchez is somewhat strange and far fetched: that God’s covenant with the house of David was conditional, and therefore to be taken with a grain of salt; viz., that they should have the kingdom for ever, if they kept touch with him, &c.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv5, 7, 8, 9, 10, 11, 12 i.e. By a perpetual covenant, which thy usurpation can…
i.e. By a perpetual covenant, which thy usurpation can not disannul. For the phrase, See Poole "Num 18:19".
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv5–12 Yet Jeroboam the son of Nebat, the servant of…
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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv5, 8, 9, 10, 11, 12 Of salt - By a perpetual covenant.
Of salt - By a perpetual covenant.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv5, 7, 9, 10, 12 Verse 5. By a covenant of salt?] For ever.…
Verse 5. 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 Clarke on Nu 18:19.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv5, 7, 8, 9, 10, 11, 12 2Ch 13:5. By a covenant of salt — A…
2Ch 13:5. By a covenant of salt — A perpetual covenant. The reason of this mode of expression seems to arise from the preserving nature of salt; which, therefore, was made a symbol of friendship and fidelity. It is most likely, that in all solemn covenants which were confirmed by sacrifice, it was an ancient custom to offer salt with the sacrifice, to denote the faith and perpetuity of the covenant; so that, in this view, a covenant of salt will signify a covenant confirmed by sacrifice. See note on Num 18:19.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On v9 Seven rams - “A bullock and two rams” was…
Seven rams - “A bullock and two rams” was the offering which God had required at the original consecration of the sons of Aaron Exo 29:1; Lev 8:2. Jeroboam, for reasons of his own, enlarged the sacrifice, and required it at the consecration of every priest.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv5, 7, 8, 9, 11 A covenant of salt. That is, a firm and…
A covenant of salt. That is, a firm and perpetual covenant. See Numbers xviii. 19. (Challoner) (Worthington) --- It seems this covenant was to be inviolable; and it had its effect, notwithstanding the crimes of many of the kings. The Arabs still regard the partaking of bread and salt as the most sacred covenant. (Calmet) --- "The ancients prayed when they placed salt before their guests, that, as salt partook of two natures, so they might be cemented together in concord." (Tzetzez on Lycoph.) (Haydock) --- Abia speaks with much prudence, and with an air of piety, though his heart was corrupt, 3 Kings xv. 3. That of his adversary was still more so; and God granted victory to the former, to reward even the appearance of virtue in the king, and the sincere piety of some of his followers.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain On vv5, 12 5. A covenant of salt — The meat-offering was…
5. A covenant of salt — The meat-offering was a standing memorial of God’s covenant with man, and could never be lawfully offered without salt.
Lev_2:13. Salt, the symbol of perpetuity and incorruptibility, became therefore proverbially associated with the Israelitish notion of a sacred and inviolable covenant. Hence “a covenant of salt” is equivalent to “a holy and inviolable covenant.” Compare Num_18:19.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv5, 6, 7, 9, 10, 11, 12 5. a covenant of salt] Salt was necessary for…
5. a covenant of salt] Salt was necessary for the efficacy of a sacrifice (Lev_2:13), so that Covenant of salt became a phrase for a sure covenant (Num_18:19). The sacredness of the bond which is acknowledged among the Arabs between two persons who have “eaten salt” together as host and guest is common knowledge. It is not however necessary that salt should be taken; any food, e.g. milk, will serve (W. R. Smith, Religion of the Semites, p. 270).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv5–12 (5) Ought ye not to know.—Literally, is it not…
(5) Ought ye not to know.—Literally, is it not to you to know? A construction characteristic of the chronicler. Abijah contrasts the moral position of his adversaries with his own, asserting (1) that their separate political existence is itself an act of rebellion against Jehovah; (2) that they have abolished the only legitimate form of worship, and established in its place an illegal cultus and priesthood; whereas (3) he and his people have maintained the orthodox ritual and ministry, and are therefore assured of the divine support.
By a covenant of salt.—As or after the manner of a covenant of salt, i.e., a firm and unalterable compact (see Num_18:19). According to ancient custom, salt was indispensable at formal meals for the ratification of friendship and alliance; and only a “salt treaty “was held to be secure. Salt therefore accompanied sacrifices, as being, in fact, so many renewals of the covenant between man and God. (Lev_2:13; Eze_43:24; Lev_24:7 in the LXX.)
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The antique phrase, “covenant of salt,” is otherwise important, as bearing on the authenticity of this speech.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv5, 6, 7, 8, 10, 12 Vers. 5-12. The idea of Abijah in this religious…
Vers. 5-12. The idea of Abijah in this religious harangue, addressed or supposed to be addressed to the kingdom of the ten tribes, was good, and the execution was spirited. While, however, he preaches well to others, there are not wanting signs that he can blind himself as to some failure of practice on his own part. The points of the argument running through his harangue are correct, skilfully chosen, and well and religiously thrust home on the heart of his supposed audience. The practical trust of himself and his army are testified to in vers. 14, 15, and abundantly rewarded. This sequel-practical trust is the best credential of the sincerity of his foregoing appeal and harangue.
Gave the kingdom to David for ever. With the thrice-repeated "for ever" of what we call 2Sa_7:13-16, and the very emphatic language of the fifteenth verse in that passage, in the memory of Abijah, no one can say he was not justified by the letter and to the letter in what he now says. At the same time, how is it that Abijah does not in all fairness quote the matter of 2Ch_6:16 last clause, and of its parallel, 1Ki_8:25 last clause, and of Psa_89:28-37 Psa_132:12? Covenant of salt (see Lev_2:13; Num_18:19; Mar_9:49) The use of salt was ordered first for the meal offerings, which, consisting mainly of flour, did not need it as an antiseptic; afterwards it was ordered for "all" offerings, including the "burnt offering:" as surely as leaven was proscribed, salt was prescribed. (Lev_2:11) "The covenant of salt" meant the imperish-ableness and irrevocableness of the engagement made between the two parties to the covenant The widespread and deeply significant use of it among other and heathen nations is remarkable indeed, and is attested by Pliny ("Hist. Nah 31:41) in forcible words: "Nulla (sacra) conficiuntur sine mola salsa" (Her., 2Sa 3:200; Virgil, "AEn.," 2:133; Hom., " Iliad," 1:449). Some think it a sufficient explanation of the text, "covenant of salt," that, especially in the East, solemn engagements and vows were often recognized and strengthened by hospitalities, as shown to guests, and of these salt was an indispensable element. It is true that some of the ancient indications and descriptions of friendship and close friendships turned on phrases (similar ones, indeed, still existing) into which the word "salt" entered, but that these phrases arose from the fact that salt was so general a constituent of human food seems insufficient explanation, where we can find one of a more direct and more directly religious, or, as the case might be (e.g. with heathen sacrifices), superstitious birth. Religion and superstition between them have been the most world-wide, incalculable, and untraceable originators and disseminators of half the possible phrases of human language!
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v12 And behold, God Himself is with us for our…
2Ch_13:12-17
And behold, God Himself is with us for our captain
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God with us
We have here--
I.
A mysterious doctrine.
II. A comforting truth.
III. A solemn fact. (Bp. Montagu Villiers.)
Mans extremity and Gods power to help
I. Gods people are often brought into extremities.
1. By their own foolish enterprises.
2. By the temptations of their enemies.
3. By the providence of God leading them, to test and train them.
II. Gods people are delivered by him in extremities.
1. By prayer: They cried unto the Lord.
2. By super-natural power. (J. Wolfendale.)
The Holy War
It is not my intention to discuss the merits of the quarrel between Judah and Israel. That is interesting history; but I am now to speak to you concerning our work and warfare for Christ our King. That we are engaged in a fierce struggle, with a powerful foe, must be admitted. Oh, let us understand at the outset that our warfare is real, earnest, desperate; that we are not playing at soldiering.
I. Let us reconnoitre the enemy. It is a great mistake, all too frequently made, to ignore the strength of our opponents, to fail to investigate their position and their practices. No general would think of conducting a campaign without the due precaution of reconnoitring. We shall do well in our war against error and iniquity, and all that is not of our God, to make all investigations, to send some forth to spy out the country to discover, if possible, what the enemy is designing against us.
1. Turning to this chapter we shall find that the enemy in this case consisted of rebels against the God-appointed authority. They were, in fact, insurgents, of whom the children of Judah said truly, We keep the charge of the Lord of God; but ye have forsaken Him. So the men of Judah had this to help them in their struggle--they knew that their position was one that God approved. They had not forsaken Him; they were by no means perfect, but they still held to Davids throne and to his rightful successor. They had the strength that always comes of the consciousness of right. Right is might, though some will have it that might is right. No, no! He is thrice armed who hath his quarrel just and I want to encourage my own heart and yours by saying: We are by no means all we should be, but by the grace of God we are what we are. The enemy has rebelled against God. These things with which we do battle are doomed to destruction, and we are authorised to help to hasten the coming of that doom.
2. I find, further, that these men of Israel were idolaters. They worshipped golden calves, and almost any man who wished could become a priest to those that were no gods. Our struggle also is against idolatry. I am speaking on behalf of foreign missions. Believe me, there is idolatry both here and there.
3. I find here again, that the children of Israel are spoken of as vain men, and children of Belial. There had gathered in that north country men of no repute, neer-do-wells, and those who had come to grief, empty-headed men--for such is the real meaning of the word vain. The children of Belial were utterly unprincipled, many of them were doubtless renegades, the castaways of society. We do not fight against those who have lost their reputation, who have sinned against the laws of our land, as well as against high heaven; we go out to try to save them, we do battle against unholiness, uncleanness, debauchery, and insobriety.
4. Further, if you look at this chapter, you will notice that the men of Israel were determined characters, o| whom it is written that they strengthened themselves. They were very numerous, but they did not trust to numbers, they took every precaution to ensure success. We may learn some lessons from our foes. How diligent they are, how active, how united. How earnestly they combine to defeat, if possible, the purposes of God, and our attempts to do His will. Oh, that we were as earnest as they! With a Master infinitely better, why should we not serve Him with twice as much zeal as they who serve the devil?
5. The numbers of Israel were very large, twice as many as Judah possessed; and oh, how many are the forces and principles of evil with which we have to contend! Ah! but let us remember that numbers are not everything. We shall have to remind one another presently that God is with us. How many count you Jehovah for? Yet we must not under-estimate the foe; they are numberless. Oh, that our forces were increased!
6. And, moreover, they are wily. Did you notice, as we read, how the king of Israel set an ambush against Abijah and his men? It was hardly a brave thing to do. Well, our enemy is not very particular how he goes to work. The serpent is still the most subtle of all the beasts of the field, but we are not ignorant of his devices.
II. What about our own forces? We must not sing our own praises, but to the glory of God, as we review our troops, we will declare, first, that we are His.
1. Moreover, we are well commanded. Did you notice what the king said in the 12th verse? And behold God Himself is with us for our Captain. When Napoleon went up and down among his troops on the eve of battle, he used to assure them that he was himself directing their battalions. That it was which nerved them for the fray. I think I hear my blessed Master saying, Lo, I am with you alway, even unto the end of the age. We bow before Thee, glorious Captain! Lead Thou us on! For Thou alone canst lead to victory.
2. Moreover, the priestly service, with the people of Judah, had never ceased. Morning and evening the lamb was slain, and the lamp was lighted, and the incensed waved. This was a sign that God was still honoured and obeyed. Ah, think of it! We are going forth to battle day by day, but our great High Priest before the Throne still pleads. He ever liveth to make intercession for us.
III. And now about the battle. We must not wonder, if, when beginning to fight for God, we find ourselves in a difficulty. These men did. They had not got to the battlefield before they were caught in an ambushment. There were foes behind them as well as in front of them. It is not the easiest thing in the world to fight those who attack us from behind. I know some who go out to serve the Lord, either in the home or in the foreign field, who, as soon as they find the battle wax hot against them, or discover themselves caught in a trap, begin to imagine that the battle is lost already, that they have made a mistake in taking up arms for God, and are like to turn tail forthwith, only the enemy is behind them, and they cannot! Ah! what a mistake is this! If God brings us into a crisis, it is that we may trust Christ. What is the best thing to do when we get into such a state? Why, just what these did. They cried unto the Lord. Was there time to pray, when there were enemies on either hand? Yes, yes, there is always time to pray. Praying time is not lost time. Let us cry unto the Lord of Hosts.
2. Then the priests sounded the trumpets to animate the people, to call them to their duty, to stir up within them their slumbering energies and dying courage. I warrant you they gave no uncertain sound. Those silver trumpets were made all of one piece, for God will have all His work united, symmetrical, and complete. Those silver trumpets sounded out their sweetest and their loudest at this critical juncture. Be it ours, leaders of the hosts of God, so to sound forth the Word of God that there shall be no mistake as to the meaning, and by our brave demeanour to encourage all the people.
3. Did you notice, next, that the rank and file commenced to shout? The men of Judah shouted. No, no! let us cry and shout, for great is the Holy One of Israel in the midst of us. The cry of prayer should be attended with the shout of faith, and if we shout not audibly in our services and meetings, let there be shoutings in the soul which the Lord our God can hear. The secret and gist of it all is here.
4. They relied upon the Lord. There was perfect confidence in heaven. Even in the midst of the clash of arms, even when they saw they had apparently been bested by this ambushment, they still trusted. Father, I will trust thee, for the work is Thine.
5. They relied upon the Lord God of their fathers. Oh! I like that word. The God of Abraham! The history of the patriarch flashes through their minds at the mention of his name. The God of Isaac, and of Jacob, and of David, with whom He had made a covenant of salt! This was the God they relied on, and this God is our God, the God of our fathers. Did He not treat our fathers well? Did He not glorify His name through them? Did He not make them pillars in the house of the Lord? What God has done, God can do. Let us trust Him.
6. As soon as they fully trusted Him, He began to work, and delivered Jeroboam into the hand of Abijah. Yes, the rule always holds good, Them that honour Me I will honour. If you trust Him in that little work you have in hand for God, He will use you.
7. Then we must follow up the work that God does. Abijah and his people slew their routed adversaries. Abijah pursued them.
8. And what about the spoils? When the work is done and the victory won, what about the booty? Ah! it belongs to Him who gave the power. All must be cast at Jesus feet. Have we not been often mistaken just here? We asked Him for power to serve, and thank God we got it; but when the victory was ours, we wanted to share the honour with the King. (T. Spurgeon.)
.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v11 (See Scofield "Exo 25:30").
shewbread
(See Scofield "Exo 25:30").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv6, 8, 10, 12 base fellows
base fellows
"wicked men" or "evil men"
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gathered to him
"joined with Jeroboam"
translationWords
servant
Solomon
raise
rebel
lord
worthy
Rehoboam
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv5, 6, 8, 10 13:5 a lasting covenant: Literally a covenant of salt.…
13:5 a lasting covenant: Literally a covenant of salt. Salt was required with a grain offering (Lev 2:13). The social and religious background for this phrase is unknown. However, salt was used as a preservative and provided an apt metaphor for a permanent covenant.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.