And he did evil in the sight of the LORD and walked in the way of his father and in his sin, which he had caused Israel to commit. He did evil in the sight of the LORDThis phrase underscores the moral and spiritual evaluation from God's perspective. The Hebrew word for "evil" is "רַע" (ra), which conveys not just moral wickedness but also the idea of causing harm or calamity. In the biblical context, "in the sight of the LORD" emphasizes that God's omniscient gaze discerns the true nature of human actions. This phrase serves as a sobering reminder that human actions are always visible to God, and it calls believers to live with integrity and righteousness, knowing that God sees beyond outward appearances. and walked in the way of his father
The term "walked" in Hebrew is "הָלַךְ" (halak), which often signifies a manner of life or conduct. This phrase indicates that the individual followed the same sinful patterns as his predecessor. The "way of his father" suggests a generational cycle of disobedience and idolatry, highlighting the powerful influence of parental example. It serves as a cautionary tale for believers to break free from ungodly traditions and to establish a legacy of faithfulness and obedience to God. and in his sin
The word "sin" in Hebrew is "חַטָּאת" (chatta'ath), which means to miss the mark or to fall short of God's standards. This phrase points to specific transgressions that were not only personal but also had communal implications. It reflects the biblical principle that sin is not just a private matter but affects the community and one's relationship with God. Believers are encouraged to seek repentance and restoration, understanding the gravity of sin and its consequences. which he had caused Israel to commit
This phrase highlights the leader's responsibility and the far-reaching impact of his actions on the nation. The Hebrew root "חָטָא" (chata) implies leading others into sin, showing that leadership carries the weight of influencing others either towards righteousness or rebellion. It serves as a warning to those in positions of authority to lead with godliness and integrity, recognizing that their actions can lead others either towards or away from God. This calls for a commitment to lead by example, fostering a community that honors God. Persons / Places / Events 1. NadabThe son of Jeroboam, who became king of Israel. His reign was marked by evil in the sight of the LORD, following in the sinful footsteps of his father. 2. JeroboamThe first king of the northern kingdom of Israel after the division. He led Israel into sin by setting up golden calves for worship, which Nadab continued. 3. IsraelThe northern kingdom, which was led into sin by its kings, starting with Jeroboam and continuing with Nadab. 4. The LORDThe God of Israel, who judged the actions of the kings and the nation according to His righteous standards. 5. SinThe specific sins of idolatry and leading the nation away from the worship of the true God, which were initiated by Jeroboam and perpetuated by Nadab. Teaching Points The Influence of LeadershipLeaders have a profound impact on those they lead. Nadab's continuation of his father's sins shows the importance of godly leadership and the consequences of failing to follow God's ways. Generational SinThe sins of one generation can affect the next. It is crucial to break cycles of sin through repentance and turning back to God. Personal ResponsibilityWhile Nadab followed in his father's footsteps, each individual is responsible for their own actions before God. We must choose to follow God's commandments regardless of our heritage. The Consequences of IdolatryIdolatry leads to separation from God and His blessings. We must guard against modern forms of idolatry, ensuring our worship and devotion are directed solely to God. God's Righteous JudgmentGod sees and judges the actions of nations and individuals. His standards are unchanging, and His judgment is just. Bible Study Questions 1. How does the example of Nadab illustrate the impact of a leader's actions on a nation? Can you think of modern examples where leadership has led people away from God? 2. In what ways can we identify and break cycles of sin in our own families or communities? 3. How does the concept of personal responsibility before God challenge or encourage you in your daily walk with Him? 4. What are some modern forms of idolatry that can lead us away from God, and how can we guard against them? 5. How does understanding God's righteous judgment influence the way you live your life and make decisions? Connections to Other Scriptures 1 Kings 12:28-30This passage describes Jeroboam's establishment of golden calves in Bethel and Dan, leading Israel into idolatry, which Nadab continued. Exodus 20:3-4The Ten Commandments, where God commands against idolatry, highlighting the gravity of Nadab's sin in leading Israel away from these foundational laws. 2 Chronicles 13:6-7Provides additional context on Jeroboam's rebellion and the resulting sin that Nadab continued. Deuteronomy 5:9Speaks of the consequences of sin affecting future generations, which is evident in Nadab's continuation of his father's sinful practices. 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 Caused, Commit, Copying, Evil, Sight, Sin, Walked, Walking, WherewithDictionary of Bible Themes 1 Kings 15:26 5197 walking 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 15:26 NIV1 Kings 15:26 NLT1 Kings 15:26 ESV1 Kings 15:26 NASB1 Kings 15:26 KJV
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