and he reigned in Jerusalem three years. His mother's name was Maacah daughter of Abishalom. and he reignedThe phrase "and he reigned" indicates the commencement of a king's rule, a significant event in the biblical narrative. In Hebrew, the word for "reigned" is "מָלַךְ" (malak), which conveys the idea of ruling or having dominion. This term is often used in the context of God's sovereign rule, reminding us that earthly kingship is a reflection of divine authority. The reign of a king in Israel was not just a political event but a spiritual one, as the king was expected to lead the people in accordance with God's laws. in Jerusalem
Jerusalem, the city of David, holds profound significance as the political and spiritual center of Israel. The Hebrew name "יְרוּשָׁלַיִם" (Yerushalayim) is often associated with peace, as it is derived from "shalom," meaning peace. Jerusalem is the city where God chose to place His name, making it the focal point of worship and the location of the Temple. The mention of Jerusalem here underscores the importance of the king's role in maintaining the city's sanctity and leading the people in worship. three years
The duration of "three years" for a king's reign is relatively short, suggesting a period of instability or transition. In biblical numerology, the number three often signifies completeness or divine perfection, as seen in the Trinity or the resurrection of Christ on the third day. However, in this context, it may also reflect the brevity and challenges of the king's rule, reminding us of the transient nature of human authority compared to God's eternal reign. His mother’s name was Maacah
The mention of the king's mother, Maacah, highlights the matrilineal influence in the royal lineage. In Hebrew, "מַעֲכָה" (Maacah) can mean "oppression" or "depression," which may reflect her character or the circumstances surrounding her. The role of the queen mother was significant in the royal court, often wielding considerable influence over the king and his decisions. This detail invites reflection on the impact of family and upbringing on leadership and governance. daughter of Abishalom
The identification of Maacah as the "daughter of Abishalom" connects her to a broader familial and historical context. "Abishalom" is another name for Absalom, the rebellious son of King David. In Hebrew, "אֲבִישָׁלוֹם" (Abishalom) means "father of peace," which is ironic given Absalom's tumultuous life. This connection to Absalom may imply a legacy of conflict and ambition, influencing the king's reign. It serves as a reminder of the complex interplay of family dynamics and divine providence in the unfolding of biblical history. Persons / Places / Events 1. Abijam (Abijah)The king of Judah who reigned for three years in Jerusalem. He is noted for continuing the sins of his father, Rehoboam, and not being fully devoted to the LORD. 2. MaacahThe mother of Abijam, identified as the daughter of Abishalom. She played a significant role in the royal family and is later mentioned for her idolatrous practices. 3. Abishalom (Absalom)Often identified with Absalom, the son of King David, known for his rebellion against his father. This connection highlights the complex family dynamics and the legacy of David's lineage. 4. JerusalemThe capital city of Judah, where Abijam reigned. It holds significant religious and political importance as the center of worship and governance. 5. RehoboamThe father of Abijam, whose reign was marked by division and idolatry, setting a precedent for his son's rule. Teaching Points The Importance of Godly HeritageWhile Abijam was a descendant of David, his failure to follow in David's footsteps shows that a godly heritage is not enough. Each generation must choose to follow God wholeheartedly. The Influence of FamilyMaacah's influence as the queen mother and her idolatrous practices remind us of the powerful impact family members can have on our spiritual lives, for better or worse. The Consequences of IdolatryAbijam's reign is a cautionary tale about the dangers of idolatry and the importance of remaining faithful to God, as outlined in the Ten Commandments. The Role of LeadershipAs a leader, Abijam's failure to lead his people in righteousness had national consequences. This underscores the responsibility of leaders to guide others in faithfulness to God. God's Faithfulness Despite Human FailureDespite Abijam's shortcomings, God's covenant with David remained intact, demonstrating God's faithfulness and mercy. Bible Study Questions 1. How does Abijam's reign reflect the spiritual state of Judah during his time, and what lessons can we learn about the importance of personal devotion to God? 2. In what ways can family influence our spiritual journey, both positively and negatively, as seen in the relationship between Abijam and Maacah? 3. How does the account of Abijam's reign challenge us to examine the idols in our own lives and the impact they may have on our relationship with God? 4. What responsibilities do leaders have in guiding others toward faithfulness, and how can we apply this in our own spheres of influence? 5. How does God's continued faithfulness to the covenant with David encourage us in times of personal or communal failure? Connections to Other Scriptures 1 Kings 15:3-5These verses provide context for Abijam's reign, noting his failure to follow the LORD wholeheartedly, unlike his ancestor David. This highlights the contrast between David's faithfulness and the subsequent decline in devotion among his descendants. 2 Chronicles 13Offers a parallel account of Abijam's reign, including his battle against Jeroboam and his speech that emphasizes the LORD's covenant with David. Exodus 20:5-6The generational impact of sin and idolatry is addressed, reminding us of the consequences of turning away from God and the blessings of obedience. 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 Abishalom, Abish'alom, Daughter, Jerusalem, Maacah, Ma'acah, Maachah, Mother's, 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 15:2 NIV1 Kings 15:2 NLT1 Kings 15:2 ESV1 Kings 15:2 NASB1 Kings 15:2 KJV
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