2 Chronicles 13 9

2 Chronicles 13:9 kjv

Have ye not cast out the priests of the LORD, the sons of Aaron, and the Levites, and have made you priests after the manner of the nations of other lands? so that whosoever cometh to consecrate himself with a young bullock and seven rams, the same may be a priest of them that are no gods.

2 Chronicles 13:9 nkjv

Have you not cast out the priests of the LORD, the sons of Aaron, and the Levites, and made for yourselves priests, like the peoples of other lands, so that whoever comes to consecrate himself with a young bull and seven rams may be a priest of things that are not gods?

2 Chronicles 13:9 niv

But didn't you drive out the priests of the LORD, the sons of Aaron, and the Levites, and make priests of your own as the peoples of other lands do? Whoever comes to consecrate himself with a young bull and seven rams may become a priest of what are not gods.

2 Chronicles 13:9 esv

Have you not driven out the priests of the LORD, the sons of Aaron, and the Levites, and made priests for yourselves like the peoples of other lands? Whoever comes for ordination with a young bull or seven rams becomes a priest of what are not gods.

2 Chronicles 13:9 nlt

But you have chased away the priests of the LORD (the descendants of Aaron) and the Levites, and you have appointed your own priests, just like the pagan nations. You let anyone become a priest these days! Whoever comes to be dedicated with a young bull and seven rams can become a priest of these so-called gods of yours!

2 Chronicles 13 verses

2 Chronicles 13 9 Meaning

Second Chronicles 13:9 captures King Abijah of Judah’s sharp indictment of King Jeroboam of Israel. Abijah exposes Jeroboam's fundamental sin: rejecting the legitimate Aaronic priesthood and Levitical service established by God. In their place, Jeroboam established a false priesthood, accessible to anyone willing to mimic a distorted ritual with specific offerings, for the service of idols – entities Abijah emphatically declares "no gods." This verse highlights a stark contrast between Judah’s adherence to divine ordinance and Israel’s apostasy and innovation in worship.

2 Chronicles 13 9 Context

Second Chronicles chapter 13 narrates a conflict between King Abijah of Judah and King Jeroboam of Israel, mere years after the division of the united monarchy. Abijah, representing the Southern Kingdom, confronts Jeroboam's Northern Kingdom forces before battle. The chronicler emphasizes a theological distinction: Judah remains faithful to the Davidic covenant and the legitimate worship centered in Jerusalem, while Israel has embraced apostasy under Jeroboam. Verse 9 is part of Abijah’s direct address to the Israelite army, which serves not only as a pre-battle speech but also as a significant theological statement explaining why Judah expects divine favor and victory. Abijah's words recall Jeroboam's actions documented in 1 Kings 12:26-33, where he established alternative worship sites at Bethel and Dan, complete with golden calves and non-Levitical priests, to prevent his people from returning to Jerusalem for worship, thereby securing his political reign. The context highlights the sacred covenantal history and the consequences of deviating from God's established order.

2 Chronicles 13 9 Word analysis

• Have you not cast out (הֲלֹא הִגְרַשְׁתֶּם - ha’lo’ higrashtem): This rhetorical question acts as an accusation, implying Jeroboam's guilt is obvious. Higrashtem (from גָּרַשׁ - garash) means "to drive out, banish, divorce," conveying a forceful, decisive rejection and expulsion. It signifies not merely neglect but active removal.
• the priests of the LORD: Refers to those ordained and designated by divine law. It emphasizes the God-given authority and legitimacy of the priesthood, contrasting it with human invention.
• the sons of Aaron: Specific lineage required for the priesthood, establishing their unique, divinely chosen role from the tribe of Levi, descendants of Aaron (Exod 28; Num 3:10). This highlights an unchanging aspect of Mosaic law concerning priesthood.
• and the Levites: Broader designation for the tribe dedicated to service in the Tabernacle/Temple, supporting the priests. They were essential to the proper functioning of worship (Num 3:5-10; 1 Chr 23).
• and made for yourselves priests: Indicates self-appointment, human innovation, and disregard for God's clear instructions. This is a usurpation of divine authority for human convenience or political gain.
• like the peoples of other lands: Direct polemic comparing Jeroboam's actions to pagan nations. It highlights a departure from covenant uniqueness to syncretism, where foreign customs for deity worship were absorbed. This contrasts sharply with God's command to be distinct from surrounding nations (Deut 12:4, 30-31).
• Whoever comes to consecrate himself (כָּל הַמָּלֵא יָדוֹ - kol hammale’ yado): Literally, "anyone who fills his hand." This is a Hebrew idiom, male’ yad, specifically referring to priestly ordination (Exod 29:9; Lev 8:33). Here, it’s sarcastically applied to a counterfeit process, implying that Jeroboam’s system makes it a mere technical formality, not a true divine call. It reduces sacred ordination to an arbitrary act open to anyone.
• with a young bull and seven rams: Specific animals prescribed for legitimate sacrifices and sometimes priestly ordination ceremonies (e.g., Exod 29). Jeroboam's imitation uses the ritual elements of true worship but in a twisted, unauthorized context, revealing the superficial nature of his cult. Seven often implies completion or perfection, satirically applied to an imperfect, illegitimate consecration.
• becomes a priest of what are no gods (וְהָיָה כֹּהֵן לְלֹא אֱלֹהִים - ve'hayah kohen le'lo' elohim): The ultimate, scathing indictment. Lo’ Elohim literally means "not gods" or "no God." This forceful phrase underscores the utter non-existence, emptiness, and futility of the idols and deities being served in Israel's corrupt system. It challenges the very power and reality of these foreign gods, asserting the sole reality of Yahweh. It contrasts directly with Jeroboam's proclamation of the golden calves as "your gods, O Israel."

2 Chronicles 13 9 Bonus section

The phrase "no gods" (lo’ elohim) is a theological weapon in Israelite discourse, common in polemics against idolatry throughout the Old Testament (e.g., Jer 2:11; Gal 4:8). It powerfully conveys the absolute nullity and powerlessness of pagan deities, distinguishing them from the living God, Yahweh. Abijah's speech in this chapter aligns with the chronicler's overall purpose: to assert the theological legitimacy and continuity of Judah as the true inheritor of God's covenant promises, emphasizing faithfulness to the Temple, priesthood, and the Davidic line. This served as an important theological lesson for the post-exilic community reading Chronicles, reminding them of the consequences of apostasy and the blessings of covenant fidelity, while implicitly advocating for the proper Levitical service and centralized worship that was re-established after their return. The "filling of the hand" idiom for consecration is critical as it highlights the human imitation and manipulation of divine rituals for profane purposes, underscoring the deep perversion of true worship under Jeroboam.

2 Chronicles 13 9 Commentary

Abijah's words in 2 Chronicles 13:9 lay bare the spiritual treason of Jeroboam's Northern Kingdom. This verse encapsulates the core theological conflict between Judah and Israel, as portrayed by the chronicler. Jeroboam’s sin was not merely political separation but a radical religious apostasy: he usurped God’s authority by creating a rival religious system. He not only banished the legitimate Aaronic priests and Levites, who represented divine order and covenant faithfulness, but also opened the priestly office to "whoever comes" – a shocking democratic inversion of a divinely restricted and sacred role. This act directly imitated the idolatrous practices of pagan nations, effectively dissolving the unique covenant relationship Israel had with Yahweh. The offerings used in these illegitimate consecrations, though perhaps numerically consistent with some biblical rituals (like a bull and rams), were emptied of their meaning when presented to "what are no gods." This highlights the essential difference between external form and internal, faithful substance. The true horror of Jeroboam's religion was not just its disobedience, but its ultimate emptiness—it offered nothing more than worship to non-existent deities, leading a people astray from the one true God who could grant them blessing and protection. This prophetic denunciation reveals God's deep concern for true worship and proper reverence for His name and established commands.