because of the sins Jeroboam had committed and had caused Israel to commit, and because he had provoked the LORD, the God of Israel, to anger. This happenedThe phrase "This happened" refers to the divine judgment and consequences that befell the house of Jeroboam. In the Hebrew context, the unfolding of events is often seen as a direct result of divine will. The Hebrew word for "happened" can be linked to the concept of divine orchestration, where God’s sovereign plan is executed in the world. This underscores the belief that God is actively involved in the affairs of nations and individuals, guiding history according to His purposes. because of the sins
The term "sins" in Hebrew is "חטאות" (chata'ot), which implies missing the mark or falling short of God's standards. In a conservative Christian perspective, sin is not merely a personal failing but a rebellion against God's holy law. The plural form indicates repeated offenses, emphasizing the persistent nature of Jeroboam's transgressions. This serves as a reminder of the seriousness with which God views sin and the inevitable consequences that follow unrepentant behavior. Jeroboam had committed
Jeroboam, the first king of the northern kingdom of Israel, is a pivotal figure whose actions had long-lasting repercussions. Historically, Jeroboam's reign marked a significant departure from the worship of Yahweh, as he established alternative centers of worship in Bethel and Dan. The Hebrew root for "committed" suggests a deliberate and conscious choice, highlighting Jeroboam's intentional deviation from God's commandments. This serves as a cautionary tale about the dangers of leading others astray through personal disobedience. and had caused Israel to commit
Jeroboam's influence extended beyond his own actions, as he led the entire nation of Israel into sin. The Hebrew construction here implies causation, indicating that Jeroboam's leadership directly resulted in the people's idolatry. This reflects the biblical principle that leaders bear a significant responsibility for the spiritual direction of their people. It serves as a warning to those in positions of authority about the impact of their decisions on others' faithfulness to God. and because he had provoked
The word "provoked" in Hebrew is "הכעיס" (hik'is), which conveys the idea of inciting anger or wrath. This term is often used in the Old Testament to describe actions that arouse God's righteous indignation. Jeroboam's actions were not merely passive disobedience but active defiance against God. This highlights the seriousness of idolatry and false worship, which are seen as direct affronts to God's sovereignty and holiness. the LORD, the God of Israel
The use of "the LORD" (Yahweh) emphasizes the covenantal relationship between God and Israel. Yahweh is the personal name of God, signifying His eternal, self-existent nature and His faithfulness to His promises. "The God of Israel" underscores His unique relationship with the nation He chose as His own. This phrase serves as a reminder of God's enduring commitment to His people, despite their unfaithfulness, and His desire for them to return to Him. to anger
The phrase "to anger" reflects the emotional response of God to sin, particularly idolatry. In the Hebrew context, God's anger is not capricious but is a just and measured response to human rebellion. It is an expression of His holiness and justice, as well as His love, which desires repentance and restoration. This serves as a sobering reminder of the consequences of sin and the need for repentance to restore fellowship with God. Persons / Places / Events 1. JeroboamThe first king of the northern kingdom of Israel after the division of the united monarchy. He is known for leading Israel into idolatry by setting up golden calves in Bethel and Dan. 2. IsraelThe northern kingdom, consisting of ten tribes, which separated from Judah and Benjamin after Solomon's reign. It often struggled with idolatry and disobedience to God. 3. The LORD, the God of IsraelThe covenant God of Israel, who is provoked to anger by the idolatry and sins of His people. 4. Sins of JeroboamRefers to the idolatrous practices and policies Jeroboam instituted, leading Israel away from the worship of Yahweh. 5. Provocation to AngerThe actions of Jeroboam and Israel that incited God's righteous anger due to their disobedience and idolatry. Teaching Points The Consequences of LeadershipLeaders have a profound impact on those they lead. Jeroboam's sins led an entire nation astray, reminding us of the responsibility leaders bear. The Danger of IdolatryIdolatry is a recurring theme in Israel's history and a warning for us today. Anything that takes the place of God in our lives can provoke His anger. God's Righteous AngerGod's anger is not arbitrary but a response to sin and disobedience. Understanding this helps us appreciate His holiness and justice. Repentance and ReturnWhile Jeroboam's account is one of failure, it serves as a call to repentance and a return to God for us, highlighting His readiness to forgive. Legacy and InfluenceOur actions have lasting effects beyond our lifetime. Jeroboam's legacy was one of sin, urging us to consider the legacy we are leaving. Bible Study Questions 1. How did Jeroboam's leadership decisions impact the spiritual direction of Israel, and what can we learn about the influence of leadership today? 2. In what ways can modern-day idolatry manifest in our lives, and how can we guard against it? 3. How does understanding God's righteous anger towards sin affect our view of His character and our relationship with Him? 4. What steps can we take to ensure that our legacy is one of faithfulness to God rather than disobedience? 5. How can we apply the lessons from Jeroboam's account to encourage repentance and a return to God in our own lives and communities? Connections to Other Scriptures Exodus 20:3-5The Ten Commandments, where God commands against idolatry, highlighting the seriousness of Jeroboam's sin. 1 Kings 12:28-30Details Jeroboam's establishment of golden calves, directly leading to the events described in 1 Kings 15:30. 2 Kings 17:21-23Chronicles the eventual downfall of Israel due to the sins initiated by Jeroboam, showing the long-term consequences of his actions. Deuteronomy 6:14-15Warns Israel against following other gods, emphasizing the provocation of God's anger, as seen in Jeroboam's actions. 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 Anger, Caused, Commit, Committed, Jeroboam, Jerobo'am, Moving, Provocation, Provoked, Sin, Sinned, Sins, Wherewith, WrathDictionary of Bible Themes 1 Kings 15:30 6218 provoking God 1 Kings 15:1-31 5366 king 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 15:30 NIV1 Kings 15:30 NLT1 Kings 15:30 ESV1 Kings 15:30 NASB1 Kings 15:30 KJV
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