2 Chronicles 13:5

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 .

A covenant of salt. That is, a firm and perpetual covenant. See Numbers xviii. 19. (Challoner) (Worthington) — It seemed 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.

1. That he had right on his side, a jus divinum—a divine right: "You know, or ought to know, that God gave the kingdom to David and his sons for ever" (v. 5), not by common providence, his usual way of disposing of kingdoms, but by a covenant of salt, a lasting covenant, a covenant made by sacrifice, which was always salted; so bishop Patrick. All Israel had owned that David was a king of God's making, and that God had entailed the crown upon his family; so that Jeroboam's taking the crown of Israel at first was not justifiable: yet it is not certain that Abijah referred chiefly to that, for he knew that Jeroboam had a grant from God of the ten tribes. His attempt, however, to disturb the peace and possession of the king of Judah was by no means excusable; for when the ten tribes were given to him two were reserved for the house of David. Abijah shows, (1.) That there was a great deal of dishonesty and disingenuousness in Jeroboam's first setting himself up: He rebelled against his lord (v. 6) who had preferred him (1 Kings 11 28), and basely took advantage of Rehoboam's weakness in a critical juncture, when, in gratitude to his old master and in justice to his title, he ought rather to have stood by him, and helped to secure the people in their allegiance to him, than to head a party against him and make a prey of him, which was unworthily done and what he could not expect to prosper in. Those that supported him are here called vain men (a character perhaps borrowed from Judg 11 3), men that did not act from any steady principle, but were given to change, and men of Belial, that were for shaking off the yoke of government and setting those over them that would do just as they would have them do. (2.) That there was a great deal of impiety in his present attempt; for, in fighting against the house of David, he fought against the kingdom of the Lord. Those who oppose right oppose the righteous God who sits in the throne judging right, and cannot promise themselves success in so doing. Right may indeed go by the worst for a time, but it will prevail at last.