And Abijam walked in all the sins that his father before him had committed, and his heart was not as fully devoted to the LORD his God as the heart of David his forefather had been. Abijam walkedThe phrase "Abijam walked" indicates a pattern of behavior or lifestyle. In Hebrew, "walked" (הָלַךְ, halak) often signifies one's conduct or way of life. This suggests that Abijam's actions were not isolated incidents but a continuous pattern. The use of "walked" implies a deliberate choice to follow a certain path, highlighting the importance of daily decisions in shaping one's spiritual journey. in all the sins
The phrase "in all the sins" underscores the comprehensive nature of Abijam's wrongdoing. The Hebrew word for "sins" (חַטָּאת, chatta'ah) refers to offenses against God's law. This indicates that Abijam's actions were not just minor transgressions but a complete departure from God's commandments. It serves as a reminder of the seriousness of sin and its pervasive impact on one's relationship with God. his father before him had committed
This phrase points to the generational influence of sin. The reference to "his father" suggests that Abijam inherited a legacy of disobedience. It highlights the biblical principle that the sins of one generation can affect subsequent ones, as seen in Exodus 20:5. This serves as a cautionary tale about the importance of breaking cycles of sin and establishing a legacy of faithfulness. and his heart was not fully devoted
The phrase "his heart was not fully devoted" reveals the core issue of Abijam's spiritual failure. In Hebrew, "heart" (לֵב, lev) often represents the center of one's being, including emotions, will, and intellect. The lack of full devotion indicates a divided heart, which is inconsistent with the biblical call to love God wholeheartedly (Deuteronomy 6:5). This highlights the importance of complete commitment to God in one's spiritual life. to the LORD his God
The designation "the LORD his God" emphasizes the personal relationship that Abijam was meant to have with Yahweh. The use of "his God" indicates that Abijam had access to a covenant relationship with the LORD, yet he failed to honor it. This serves as a reminder of the privilege and responsibility of being in a covenant relationship with God, which requires faithfulness and obedience. as the heart of his forefather David had been
The comparison to "his forefather David" sets a standard of devotion and righteousness. David, despite his own failures, is remembered for his wholehearted devotion to God (1 Samuel 13:14). This contrast highlights the potential for redemption and the possibility of living a life pleasing to God, despite past mistakes. It serves as an encouragement to strive for a heart like David's, fully committed to the LORD. Persons / Places / Events 1. AbijamAlso known as Abijah, he was the king of Judah and the son of Rehoboam. His reign was marked by a continuation of the sinful practices of his father. 2. RehoboamThe father of Abijam and the son of Solomon, Rehoboam's reign saw the division of the united kingdom of Israel into the northern kingdom of Israel and the southern kingdom of Judah. 3. DavidThe forefather of Abijam, David is often referenced as a standard of devotion to God, despite his own failings. His heart was described as fully devoted to the LORD. 4. JudahThe southern kingdom over which Abijam reigned. It was one of the two kingdoms formed after the division of Israel. 5. Sins of the FathersThis phrase refers to the continuation of sinful practices from one generation to the next, highlighting the influence of parental behavior on descendants. Teaching Points Generational InfluenceThe actions and spiritual state of parents can significantly influence their children. It is crucial to model a life of faithfulness to God for future generations. Heart DevotionGod desires a heart that is fully devoted to Him. Abijam's failure to emulate David's devotion serves as a warning to examine our own hearts and ensure our commitment to God is genuine. Consequences of SinThe continuation of sin can lead to spiritual decline and separation from God. It is important to break the cycle of sin through repentance and seeking God's guidance. Legacy of FaithDavid's legacy as a man after God's own heart serves as a reminder that our actions and devotion can leave a lasting impact on future generations. Repentance and RenewalDespite past failures, there is always an opportunity for repentance and renewal. Turning back to God can restore our relationship with Him and set a new course for our lives. Bible Study Questions 1. How does the example of Abijam illustrate the impact of parental influence on a child's spiritual life? 2. In what ways can we ensure that our hearts are fully devoted to God, as David's was? 3. What are some practical steps we can take to break the cycle of sin in our own lives and families? 4. How can we leave a legacy of faith for future generations, and what role does our personal devotion to God play in this? 5. Reflect on a time when you experienced the consequences of sin. How did repentance and turning back to God change the outcome? Connections to Other Scriptures Deuteronomy 5:9-10This passage speaks about the consequences of sin being visited upon subsequent generations, but also the mercy shown to those who love God and keep His commandments. 1 Samuel 13:14This verse describes David as a man after God's own heart, setting a standard for devotion that Abijam failed to meet. 2 Chronicles 13:1-22Provides a parallel account of Abijam's reign, offering additional insights into his actions and the consequences thereof. 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 TRUE, Completely, David, Devoted, Forefather, Fully, Heart, Perfect, Sins, Walked, Walketh, WhollyDictionary of Bible Themes 1 Kings 15:3 5016 heart, fallen and redeemed
5701 heir
8462 priority, of God 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 15:3 NIV1 Kings 15:3 NLT1 Kings 15:3 ESV1 Kings 15:3 NASB1 Kings 15:3 KJV
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