In the eighteenth year of the reign of Jeroboam son of Nebat, Abijam became king of Judah, In the eighteenth yearThis phrase sets a specific historical context, anchoring the events in a precise timeline. The eighteenth year refers to the reign of Jeroboam, the first king of the northern kingdom of Israel after the division of the united monarchy. This chronological marker is crucial for understanding the parallel histories of the divided kingdoms of Israel and Judah. It highlights the importance of synchronizing events between the two kingdoms, which often had separate and sometimes conflicting narratives. of the reign of Jeroboam son of Nebat
Jeroboam, son of Nebat, was a significant figure in Israel's history, known for leading the northern tribes in rebellion against Rehoboam, Solomon's son, and establishing the northern kingdom of Israel. His reign is marked by idolatry, as he set up golden calves in Bethel and Dan to prevent his people from worshiping in Jerusalem. This act of apostasy had long-lasting spiritual consequences for Israel. The mention of Jeroboam here serves as a reminder of the spiritual decline that had set in due to his policies, contrasting with the Davidic line in Judah. Abijam
Abijam, also known as Abijah in some translations, was the son of Rehoboam and the grandson of Solomon. His name means "My father is the sea" or "Yahweh is my father," reflecting a heritage tied to the covenant promises given to David. However, his reign was not marked by the same faithfulness as his ancestor David. The brief mention of Abijam here introduces a period of instability and spiritual compromise in Judah, as he continued many of the sinful practices of his father. became king of Judah
The kingdom of Judah, consisting of the tribes of Judah and Benjamin, remained under the rule of the Davidic line, fulfilling God's promise to David of an enduring dynasty. Abijam's ascension to the throne signifies the continuation of this line, despite the challenges and failures of individual kings. The phrase underscores the divine sovereignty and faithfulness in preserving the Davidic covenant, even when human leaders falter. It also sets the stage for the ongoing narrative of Judah's kings, who would vary in their adherence to God's laws and their impact on the nation's spiritual health. Persons / Places / Events 1. Jeroboam son of NebatThe first king of the northern kingdom of Israel after the division of the united monarchy. His reign is marked by idolatry and leading Israel away from the worship of Yahweh. 2. AbijamAlso known as Abijah, he was the king of Judah and the son of Rehoboam. His reign was relatively short, and he is noted for continuing the practices of his father, which were not fully aligned with God's commands. 3. JudahThe southern kingdom, consisting of the tribes of Judah and Benjamin, with Jerusalem as its capital. It remained under the rule of the Davidic line, unlike the northern kingdom of Israel. 4. Reign of JeroboamThis period is significant as it marks the division of the united kingdom of Israel into two separate entities: Israel in the north and Judah in the south. 5. Eighteenth YearThis time marker helps us understand the chronology of the kings of Israel and Judah, providing a historical context for the events described. Teaching Points The Importance of Godly LeadershipAbijam's reign serves as a reminder of the impact of leadership on a nation. Leaders are called to follow God's commands and lead their people in righteousness. Consequences of IdolatryThe division of the kingdom and the struggles faced by both Israel and Judah highlight the consequences of turning away from God. Idolatry leads to spiritual and national decline. Faithfulness to God's CovenantDespite Abijam's shortcomings, God's faithfulness to the Davidic covenant is evident. This underscores the importance of God's promises and His unwavering commitment to His word. Historical Context and Its LessonsUnderstanding the historical context of Abijam's reign helps us learn from the past. It encourages us to seek wisdom and guidance from Scripture in our own leadership roles. Bible Study Questions 1. How does the reign of Abijam reflect the spiritual state of Judah during his time as king? 2. In what ways can we see the consequences of Jeroboam's idolatry affecting both Israel and Judah? 3. How does God's faithfulness to the Davidic covenant provide hope and assurance for believers today? 4. What lessons can we learn from the leadership of Abijam that apply to our roles in our families, churches, and communities? 5. How can we ensure that our leadership and decisions align with the principles outlined in Deuteronomy 17:14-20? Connections to Other Scriptures 2 Chronicles 13This chapter provides a parallel account of Abijam's reign, offering additional details about his conflict with Jeroboam and his appeal to the covenant promises made to David. 1 Kings 14The preceding chapter gives insight into the reign of Jeroboam and the consequences of his idolatry, setting the stage for the events in 1 Kings 15. Deuteronomy 17:14-20This passage outlines the laws for kingship in Israel, providing a standard against which the reigns of kings like Abijam can be measured. People Abel, Abijah, Abijam, Abishalom, Ahijah, Aram, Asa, Baasha, Ben, Benhadad, Ben-hadad, Benjamin, Dan, David, Hadad, Hezion, Issachar, Jehoshaphat, Jeroboam, Maacah, Maachah, Nadab, Naphtali, Nebat, Rehoboam, Rezon, Sodomites, Tabrimon, Tirzah, Uriah, UrijahPlaces Abel-beth-maacah, Chinneroth, Damascus, Dan, Geba, Gibbethon, Ijon, Jerusalem, Kidron, Mizpah, Ramah, Syria, TirzahTopics Abijah, Abijam, Abi'jam, Eighteenth, Jeroboam, Jerobo'am, Judah, Nebat, Reign, ReignedDictionary of Bible Themes 1 Kings 15:1-3 8739 evil, examples of 1 Kings 15:1-31 5366 king Library David's Sin in the Matter of Uriah.
"And David said unto Nathan, 'I have sinned against the Lord.' And Nathan said unto David, 'The lord also hath put away thy sin; then shalt not die.'" The sin here referred to is that of David in the matter of Uriah. A strange and sad event--taken in all its circumstances and connections, it is without a parallel. But the circumstance most to be lamented, is that mentioned by the prophet, in the close of his message--"By this deed thou hast given great occasion to the enemies of the Lord to blaspheme." …
Andrew Lee et al—Sermons on Various Important SubjectsAsa
BY REV. ALFRED ROWLAND, D.D., LL.B. 1 KINGS xv. 8-24; 2 CHRON. xiv-xvi. Asa was the third king who reigned over the separated kingdoms of Judah. His father was Ahijah, of whom it is sternly said, "He walked in all the sins of his father, Rehoboam, which he had done before him." A worse bringing-up than Asa's could scarcely be imagined. As a child, and as a lad, he was grievously tempted by his father's example, and by the influence of an idolatrous court, which was crowded by flatterers and …
George Milligan—Men of the Bible; Some Lesser-Known Whether Christ is the Head of the Church?
Objection 1: It would seem that it does not belong to Christ as man to be Head of the Church. For the head imparts sense and motion to the members. Now spiritual sense and motion which are by grace, are not imparted to us by the Man Christ, because, as Augustine says (De Trin. i, 12; xv, 24), "not even Christ, as man, but only as God, bestows the Holy Ghost." Therefore it does not belong to Him as man to be Head of the Church. Objection 2: Further, it is not fitting for the head to have a head. But …
Saint Thomas Aquinas—Summa Theologica Whether it is Proper to Christ to be Head of the Church?
Objection 1: It seems that it is not proper to Christ to be Head of the Church. For it is written (1 Kings 15:17): "When thou wast a little one in thy own eyes, wast thou not made the head of the tribes of Israel?" Now there is but one Church in the New and the Old Testament. Therefore it seems that with equal reason any other man than Christ might be head of the Church. Objection 2: Further, Christ is called Head of the Church from His bestowing grace on the Church's members. But it belongs to others …
Saint Thomas Aquinas—Summa Theologica Whether Obedience is the Greatest of the virtues?
Objection 1: It seems that obedience is the greatest of the virtues. For it is written (1 Kings 15:22): "Obedience is better than sacrifices." Now the offering of sacrifices belongs to religion, which is the greatest of all moral virtues, as shown above ([3173]Q[81], A[6]). Therefore obedience is the greatest of all virtues. Objection 2: Further, Gregory says (Moral. xxxv) that "obedience is the only virtue that ingrafts virtues in the soul and protects them when ingrafted." Now the cause is greater …
Saint Thomas Aquinas—Summa Theologica Whether Christ Died Out of Obedience?
Objection 1: It would seem that Christ did not die out of obedience. For obedience is referred to a command. But we do not read that Christ was commanded to suffer. Therefore He did not suffer out of obedience. Objection 2: Further, a man is said to do from obedience what he does from necessity of precept. But Christ did not suffer necessarily, but voluntarily. Therefore He did not suffer out of obedience. Objection 3: Further, charity is a more excellent virtue than obedience. But we read that Christ …
Saint Thomas Aquinas—Summa Theologica Whether Disobedience is the Most Grievous of Sins?
Objection 1: It seems that disobedience is the most grievous of sins. For it is written (1 Kings 15:23): "It is like the sin of witchcraft to rebel, and like the crime of idolatry to refuse to obey." But idolatry is the most grievous of sins, as stated above ([3182]Q[94], A[3]). Therefore disobedience is the most grievous of sins. Objection 2: Further, the sin against the Holy Ghost is one that removes the obstacles of sin, as stated above ([3183]Q[14], A[2]). Now disobedience makes a man contemn …
Saint Thomas Aquinas—Summa Theologica Whether Predestination Can be Furthered by the Prayers of the Saints?
Objection 1: It seems that predestination cannot be furthered by the prayers of the saints. For nothing eternal can be preceded by anything temporal; and in consequence nothing temporal can help towards making something else eternal. But predestination is eternal. Therefore, since the prayers of the saints are temporal, they cannot so help as to cause anyone to become predestined. Predestination therefore is not furthered by the prayers of the saints. Objection 2: Further, as there is no need of …
Saint Thomas Aquinas—Summa Theologica Whether it is Lawful for Clerics to Kill Evil-Doers?
Objection 1: It would seem lawful for clerics to kill evil-doers. For clerics especially should fulfil the precept of the Apostle (1 Cor. 4:16): "Be ye followers of me as I also am of Christ," whereby we are called upon to imitate God and His saints. Now the very God whom we worship puts evildoers to death, according to Ps. 135:10, "Who smote Egypt with their firstborn." Again Moses made the Levites slay twenty-three thousand men on account of the worship of the calf (Ex. 32), the priest Phinees …
Saint Thomas Aquinas—Summa Theologica Whether it is Becoming to Pray?
Objection 1: It would seem that it is unbecoming to pray. Prayer seems to be necessary in order that we may make our needs known to the person to whom we pray. But according to Mat. 6:32, "Your Father knoweth that you have need of all these things." Therefore it is not becoming to pray to God. Objection 2: Further, by prayer we bend the mind of the person to whom we pray, so that he may do what is asked of him. But God's mind is unchangeable and inflexible, according to 1 Kings 15:29, "But the Triumpher …
Saint Thomas Aquinas—Summa Theologica Asa's Reformation, and Consequent Peace and victory
'And Asa did that which was good and right in the eyes of the Lord his God; 3. For he took away the altars of the strange gods, and the high places, and brake down the images, and cut down the groves: 4. And commanded Judah to seek the Lord God of their fathers, and to do the law and the commandment. 5. Also he took away out of all the cities of Judah the high places and the images: and the kingdom was quiet before him. 6. And he built fenced cities in Judah: for the land had rest, and he had no …
Alexander Maclaren—Expositions of Holy Scripture Whether Vengeance Should be Taken on those who have Sinned Involuntarily?
Objection 1: It seems that vengeance should be taken on those who have sinned involuntarily. For the will of one man does not follow from the will of another. Yet one man is punished for another, according to Ex. 20:5, "I am . . . God . . . jealous, visiting the iniquity of the fathers upon the children, unto the third and fourth generation." Thus for the sin of Cham, his son Chanaan was curse (Gn. 9:25) and for the sin of Giezi, his descendants were struck with leprosy (4 Kings 5). Again the blood …
Saint Thomas Aquinas—Summa Theologica Redemption for Man Lost to be Sought in Christ.
1. The knowledge of God the Creator of no avail without faith in Christ the Redeemer. First reason. Second reason strengthened by the testimony of an Apostle. Conclusion. This doctrine entertained by the children of God in all ages from the beginning of the world. Error of throwing open heaven to the heathen, who know nothing of Christ. The pretexts for this refuted by passages of Scripture. 2. God never was propitious to the ancient Israelites without Christ the Mediator. First reason founded on …
John Calvin—The Institutes of the Christian Religion Question Lxxxiii of Prayer
I. Is Prayer an Act of the Appetitive Powers? Cardinal Cajetan, On Prayer based on Friendship II. Is it Fitting to Pray? Cardinal Cajetan, On Prayer as a True Cause S. Augustine, On the Sermon on the Mount, II. iii. 14 " On the Gift of Perseverance, vii. 15 III. Is Prayer an Act of the Virtue of Religion? Cardinal Cajetan, On the Humility of Prayer S. Augustine, On Psalm cii. 10 " Of the Gift of Perseverance, xvi. 39 IV. Ought We to Pray to God Alone? S. Augustine, Sermon, cxxvii. 2 V. …
St. Thomas Aquinas—On Prayer and The Contemplative Life Kings
The book[1] of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.), …
John Edgar McFadyen—Introduction to the Old Testament Links 1 Kings 15:1 NIV1 Kings 15:1 NLT1 Kings 15:1 ESV1 Kings 15:1 NASB1 Kings 15:1 KJV
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