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Commentary on 2 Chronicles 13 verses 1–12
Abijah's mother was called Maachah, the daughter of Absalom, Ch2 11:20; here she is called Michaiah, the daughter of Uriel. It is most probable that she was a grand-daughter of Absalom, by his daughter Tamar (Sa2 14:27), and that her immediate father was this Uriel. But we are here to attend Abijah into the field of battle with Jeroboam king of Israel.
I. God gave him leave to engage with Jeroboam, and owned him in the conflict, though he would not permit Rehoboam to do it, Ch2 11:4. 1. Jeroboam, it is probable, was now the aggressor, and what Abijah did was in his own necessary defence. Jeroboam, it may be, happening to survive Rehoboam, claimed the crown of Judah be survivorship, at least hoped to get it from this young king, upon his accession to the throne. Against these impudent pretensions it was brave in Abijah to take up arms, and God stood by him. 2. When Rehoboam attempted to recover his ten tribes Jeroboam was upon his good behaviour, and there must be some trial of him; but now that he had discovered what manner of man he was, by setting up the calves and casting off the priests, Abijah is allowed to chastise him, and it does not appear that he intended any more; whereas Rehoboam aimed at no less than the utter reduction of the ten tribes, which was contrary to the counsel of God.
II. Jeroboam's army was double in number to that of Abijah (Ch2 13:3), for he had ten tribes to raise an army out of, while Abijah had but two. Of the army on both sides it is said, they were mighty men, chosen men, and valiant; but the army of Judah consisted only of 400,000, while Jeroboam's army amounted to 800,000. The inferior number however proved victorious; for the battle is not always to the strong nor the cause to the majority.
III. Abijah, before he fought them, reasoned with them, to persuade them, though not to return to the house of David (that matter was settled by the divine determination and he acquiesced), yet to desist from fighting against the house of David. He would not have them withstand the kingdom of the Lord in the hands of the sons of David (Ch2 13:8), but at least to be content with what they had. Note, It is good to try reason before we use force. If the point may be gained by dint of argument, better so than by dint of sword. We must never fly to violent methods till all the arts of persuasion have been tried in vain. War must be the ultima ratio regum - the last resort of kings. Fair reasoning may do a great deal of good and prevent a good deal of mischief. How forcible are right words! Abijah had got with his army into the heart of their country; for he made this speech upon a hill in Mount Ephraim, where he might be heard by Jeroboam and the principal officers, with whom it is probable he desired to have a treaty, to which they consented. It has been usual for great generals to make speeches to their soldiers to animate them, and this speech of Abijah had some tendency to do this, but was directed to Jeroboam and all Israel. Two things Abijah undertakes to make out, for the satisfaction of his own men and the conviction of the enemy: -
1.That he had right on his side, a jus divinum - a divine right: "You know, or ought to know, that God gave the kingdom to David and his sons for ever" (Ch2 13:5), not by common providence, his usual way of disposing of kingdoms, but by a covenant of salt, a lasting covenant, a covenant made by sacrifice, which was always salted; so bishop Patrick. All Israel had owned that David was a king of God's making, and that God had entailed the crown upon his family; so that Jeroboam's taking the crown of Israel at first was not justifiable: yet it is not certain that Abijah referred chiefly to that, for he knew that Jeroboam had a grant from God of the ten tribes. His attempt, however, to disturb the peace and possession of the king of Judah was by no means excusable; for when the ten tribes were given to him two were reserved for the house of David. Abijah shows, (1.) That there was a great deal of dishonesty and disingenuousness in Jeroboam's first setting himself up: He rebelled against his lord (Ch2 13:6) who had preferred him (Kg1 11:28), and basely took advantage of Rehoboam's weakness in a critical juncture, when, in gratitude to his old master and in justice to his title, he ought rather to have stood by him, and helped to secure the people in their allegiance to him, than to head a party against him and make a prey of him, which was unworthily done and what he could not expect to prosper in. Those that supported him are here called vain men (a character perhaps borrowed from Jdg 11:3), men that did not act from any steady principle, but were given to change, and men of Belial, that were for shaking off the yoke of government and setting those over them that would do just as they would have them do. (2.) That there was a great deal of impiety in his present attempt; for, in fighting against the house of David, he fought against the kingdom of the Lord. Those who oppose right oppose the righteous God who sits in the throne judging right, and cannot promise themselves success in so doing. Right may indeed go by the worst for a time, but it will prevail at last.
2.That he had God on his side. This he insisted much upon, that the religion of Jeroboam and his army was false and idolatrous, but that he and his people, the men of Judah, had the pure worship of the true and living God among them. It appears from the character given of Abijah (Kg1 15:3) that he was not himself in this war chiefly from the religion of his kingdom. For, (1.) Whatever he was otherwise, it should seem that he was no idolator, or, if he connived at the high places and images (Ch2 14:3, Ch2 14:5), yet he constantly kept up the temple-service. (2.) Whatever corruptions there were in the kingdom of Judah, the state of religion among them was better than in the kingdom of Israel, with which they were now contending. (3.) It is common for those that deny the power of godliness to boast of the form of it. (4.) It was the cause of his kingdom that he was pleading; and, though he was not himself so good as he should have been, yet he hoped that, for the sake of the good men and good things that were in Judah, God would now appear for them. Many that have little religion themselves yet have so much sense and grace as to value it in others. See how he describes, [1.] The apostasy of Israel from God. "You are a great multitude," said he, "far superior to us in number; but we need not fear you, for you have that among yourselves which is enough to ruin you. For," First, "You have calves for your gods (Ch2 13:8), that are unable to protect and help you and will certainly cause the true and living God to oppose you. Those will be Achans, troublers of your camp." Secondly, "You have base men for your priests, Ch2 13:9. You have cast off the tribes of Levi, and the house of Aaron, whom God appointed to minister in holy things; and, in conformity to the custom of the idolatrous nations, make any man a priest that has a mind to the office and will be at the charge of the consecration, though ever so much a scandal to the office." Yet such, though very unfit to be priests, were fittest of all to be their priests; for what more agreeable to gods that were no gods than priests that were no priests? Like to like, both pretenders and usurpers. [2.] The adherence of Judah to God: "But as for us (Ch2 13:10) we have not forsaken God. Jehovah is our God, the God of our fathers, the God of Israel, who is able to protect us, and give us success. He is with us, for we are with him." First, "At home in his temple: We keep his charge, Ch2 13:10, Ch2 13:11. We worship no images, have no priests but what he has ordained, no rites of worship but what he has prescribed. Both the temple service and the temple furniture are of his appointing. His appointment we abide by, and neither add nor diminish. These we have the comfort of, these we now stand up in the defence of: so that upon a religious as well as a civil account we have the better cause. Secondly, Here in the camp; he is our captain, and we may therefore be sure that he is with us, because we are with him, Ch2 13:12. And, as a token of his presence, we have here with us his priests, sounding his trumpets according to the law, as a testimony against you, and an assurance to us that in the day of battle we shall be remembered before the Lord our God and saved from our enemies;" for so this sacred signal is explained, Num 10:9. Nothing is more effectual to embolden men, and put spirit into them, than to be sure that God is with them and fights for them. He concludes with fair warning to his enemies. "Fight not against the God of your fathers. It is folly to fight against the God of almighty power; but it is treachery and base ingratitude to fight against your fathers' God, and you cannot expect to prosper."
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SUMMARY
Second Chronicles 13:6, a crucial declaration by King Abijah of Judah, powerfully frames Jeroboam's ascent to power as a direct rebellion against the divinely established Davidic monarchy. Delivered within Abijah's impassioned address before a significant battle, this verse encapsulates the Chronicler's theological perspective, emphasizing the enduring legitimacy of the Southern Kingdom of Judah and casting the Northern Kingdom of Israel's formation as an illegitimate usurpation of the throne divinely promised to David's lineage. It sets the stage for a dramatic confrontation rooted in deep theological and political schisms that defined the early period of the divided monarchy.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Abijah's speech, with 2 Chronicles 13:6 serving as a potent summary of its core argument, employs several powerful literary devices. Contrast is central, starkly pitting the legitimate, divinely-ordained Davidic line ("Solomon the son of David") against the upstart and common "servant" Jeroboam. This sharp dichotomy serves to delegitimize Jeroboam's rule by highlighting his lack of rightful claim. The use of strong, active verbs such as "is risen up" and "hath rebelled" constitutes emphatic language, conveying a sense of forceful, defiant, and culpable action on Jeroboam's part. There is also a clear element of rhetorical accusation, as Abijah uses this historical fact not merely to recount but to condemn his opponent, framing the conflict not simply as a political struggle but as a defense of God's established order and covenant. Furthermore, the verse functions as a concise historical summary, condensing a complex series of events into a succinct, damning indictment that powerfully serves the Chronicler's overarching theological agenda regarding the legitimacy of the Davidic dynasty.
THEOLOGICAL AND THEMATIC CONNECTIONS
The profound theological significance of 2 Chronicles 13:6 resides in its unwavering affirmation of the Davidic Covenant and its unequivocal denunciation of any challenge to its divine legitimacy. For the Chronicler, the division of the kingdom was not merely a political upheaval but a profound theological crisis, with Jeroboam's rebellion representing a direct rejection of God's chosen dynasty and His established order. This perspective highlights God's enduring faithfulness to His promises, even amidst profound human failure and rebellion, while simultaneously condemning those who defy His established will. The verse sets the stage for a recurring and central theme throughout the books of Chronicles: the prosperity, stability, and success of Judah's kings are directly tied to their faithfulness to God and their adherence to the Davidic covenant, a narrative that stands in stark contrast to the consistent unfaithfulness, idolatry, and ultimate downfall of the northern kings of Israel.
REFLECTION AND APPLICATION
This historical account of Jeroboam's rebellion, as powerfully presented by King Abijah, offers profound and enduring insights into the nature of authority, legitimacy, and the far-reaching consequences of human ambition and defiance. It challenges us to critically examine the source and nature of the authority we operate under, whether in our personal lives, within our families, in our communities, or in positions of leadership. While Jeroboam's rise to power was undeniably part of God's sovereign plan to judge Solomon's grievous sin and idolatry, the Chronicler's persistent emphasis on his "rebellion" serves as a powerful reminder that human actions, even when seemingly fulfilling a divine purpose, are still judged by their moral character, their adherence to established order, and their loyalty to divine principles. We are thus called to exercise discernment between legitimate authority and usurpation, to respect the structures and institutions God has put in place, and to recognize that true power, lasting influence, and genuine blessing ultimately stem from alignment with God's will and His covenants, not from self-exaltation, defiance, or the pursuit of power through illegitimate means. This narrative encourages profound humility in leadership, a deep reverence for divine appointment, and a steadfast commitment to faithfulness, even when circumstances are challenging or when personal gain might tempt us toward rebellion.
Questions for Reflection
FAQ
Was Jeroboam's rebellion against Rehoboam truly against God's will, given that the prophet Ahijah foretold the division of the kingdom?
Answer: This question highlights a crucial theological tension within the biblical narrative. While the prophet Ahijah did indeed foretell that Jeroboam would receive ten tribes from Solomon's kingdom as a direct consequence of Solomon's widespread idolatry and disobedience (1 Kings 11:29-39), the biblical text, particularly in the books of Chronicles, consistently portrays Jeroboam's actions as a "rebellion." This emphasizes the critical distinction between God's sovereign plan and human culpability. God's foreknowledge of an event and His use of that event to fulfill His overarching purposes do not, in the biblical view, absolve human agents of their moral responsibility for their actions. Jeroboam's "rising up" and "rebelling" against Rehoboam, the legitimate Davidic heir, was a human act of defiance against the established, divinely-sanctioned Davidic monarchy. The Chronicler, writing from the perspective of Judah, emphasizes this human sinfulness and the illegitimacy of Jeroboam's rule, even while acknowledging God's overarching hand in the kingdom's division as a judgment upon Solomon. This perspective underscores that while God works through human actions, He holds individuals accountable for their choices, especially when those choices involve rebellion against legitimate authority or divine order.
CHRIST-CENTERED FULFILLMENT
The narrative of Jeroboam's rebellion and the enduring legitimacy of the Davidic line, as articulated in 2 Chronicles 13:6, finds its ultimate and glorious fulfillment in the person and work of Jesus Christ. Jeroboam, a "servant" who "rebelled against his lord" and established an illegitimate, idolatrous kingdom, stands in stark contrast to Jesus, the true and rightful "son of David" (Matthew 1:1) who never rebelled but perfectly submitted to His Father's will, even to the point of death on a cross (Philippians 2:8). While earthly kings like Abijah fought to maintain a flawed, earthly Davidic kingdom, Christ establishes an eternal, unshakeable kingdom that will never be divided, overthrown, or corrupted (Daniel 2:44). The Davidic Covenant, repeatedly affirmed throughout the Old Testament as a promise of an everlasting throne and dynasty, finds its ultimate and perfect realization in Christ, whose reign is forever and whose kingdom knows no end (Luke 1:32-33). He is the true King who, far from rebelling against divine authority, willingly laid down His life as the Lamb of God to redeem His people and establish a spiritual kingdom built on grace, truth, and righteousness, inviting all humanity to submit to His benevolent and just rule rather than to rebel against Him (John 18:36). In Christ, the brokenness of the divided kingdom is healed, and the promise of an undivided, eternal reign under a perfect Davidic King is fully realized.