In the second year of Asa's reign over Judah, Nadab son of Jeroboam became king of Israel, and he reigned two years. In the second yearThis phrase sets a chronological marker, situating the events within the broader timeline of the divided monarchy. The "second year" refers to the reign of Asa, king of Judah, providing a synchronism between the two kingdoms. Historically, this period is marked by political instability and frequent changes in leadership, reflecting the spiritual and moral decline that had set in after the united monarchy under David and Solomon. of Asa’s reign over Judah
Asa was a king of Judah noted for his religious reforms and efforts to rid the land of idolatry. His reign is often contrasted with the northern kingdom of Israel, where idolatry was more prevalent. Asa's commitment to the LORD is highlighted in the biblical narrative, serving as a backdrop to the events in Israel. The mention of Asa underscores the divided nature of the Israelite kingdom and the differing spiritual climates in Judah and Israel. Nadab son of Jeroboam
Nadab was the son of Jeroboam, the first king of the northern kingdom of Israel after the division. Jeroboam's legacy was one of idolatry and rebellion against God, as he set up golden calves in Bethel and Dan to prevent his people from worshiping in Jerusalem. Nadab's ascension to the throne continues this legacy, and his short reign is indicative of the instability and divine disfavor that plagued Jeroboam's dynasty. became king of Israel
The phrase "became king" indicates a transition of power, which in the context of Israel's history, often involved intrigue and violence. The northern kingdom of Israel, unlike Judah, experienced frequent coups and assassinations, reflecting a lack of dynastic stability. Nadab's rise to power is a continuation of this pattern, and his reign is marked by the same spiritual failings as his father's. and he reigned over Israel two years
The brevity of Nadab's reign is significant, highlighting the transient nature of power when it is not grounded in obedience to God. The two-year reign suggests a period of turmoil and dissatisfaction among the people, which ultimately led to Nadab's assassination by Baasha, as recorded later in the chapter. This short reign serves as a reminder of the consequences of turning away from God's commandments and the fleeting nature of earthly power. Persons / Places / Events 1. NadabThe son of Jeroboam, who became king of Israel. His reign was marked by continuation in the sins of his father, leading to his short rule. 2. JeroboamThe first king of the northern kingdom of Israel after the division of the united monarchy. He led Israel into idolatry, which had lasting consequences for his lineage. 3. AsaThe king of Judah during Nadab's reign in Israel. Asa was known for his reforms and efforts to return Judah to the worship of Yahweh. 4. IsraelThe northern kingdom, distinct from Judah, often characterized by political instability and idolatry during this period. 5. JudahThe southern kingdom, ruled by Asa at this time, often contrasted with Israel in terms of faithfulness to God. Teaching Points The Consequences of Sinful LeadershipNadab's short reign is a direct result of the sinful foundation laid by his father, Jeroboam. Leadership that turns away from God can have lasting negative impacts on future generations. The Importance of Godly HeritageWhile Nadab followed in his father's sinful footsteps, Asa in Judah pursued reforms and faithfulness. This contrast highlights the importance of a godly heritage and the impact of righteous leadership. The Sovereignty of God in LeadershipDespite human failures, God's sovereign plan continues. The rise and fall of kings like Nadab remind us that God is ultimately in control of history. The Call to Personal FaithfulnessRegardless of the leadership around us, each individual is called to personal faithfulness to God. Asa's example in Judah serves as an encouragement to pursue righteousness even in challenging times. Bible Study Questions 1. How does Nadab's reign reflect the consequences of Jeroboam's actions, and what does this teach us about the impact of our choices on future generations? 2. In what ways does Asa's leadership in Judah contrast with Nadab's in Israel, and what lessons can we learn about the importance of godly leadership? 3. How can we apply the principle of God's sovereignty in leadership to our understanding of current events and political situations? 4. What steps can we take to ensure that we are building a godly heritage for those who come after us? 5. How can we remain faithful to God in our personal lives, even when surrounded by ungodly influences or leadership? Connections to Other Scriptures 1 Kings 12Provides background on Jeroboam's rise to power and the division of the kingdom, setting the stage for Nadab's reign. 1 Kings 14:7-11A prophecy against Jeroboam's house, foretelling the downfall of his lineage due to idolatry and disobedience. 2 Chronicles 14-16Chronicles Asa's reign in Judah, highlighting his reforms and faithfulness, contrasting with Nadab's rule in Israel. 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 Asa, Jeroboam, Jerobo'am, Judah, Nadab, Reign, Reigned, ReignethDictionary of Bible Themes 1 Kings 15:1-31 5366 king 1 Kings 15:25-26 8739 evil, examples of 1 Kings 15:25-28 5817 conspiracies 1 Kings 15:25-31 5937 rivalry 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 15:25 NIV1 Kings 15:25 NLT1 Kings 15:25 ESV1 Kings 15:25 NASB1 Kings 15:25 KJV
1 Kings 15:25 Commentaries
Bible Hub |
