As for the rest of the acts of Nadab, along with all his accomplishments, are they not written in the Book of the Chronicles of the Kings of Israel? As for the rest of the acts of NadabThis phrase introduces the reader to the broader narrative of Nadab's reign. The Hebrew word for "acts" is "דְּבָרִים" (devarim), which can also mean "words" or "matters." This suggests that the chronicler is referring to the entirety of Nadab's deeds and decisions, not just isolated events. Nadab, the son of Jeroboam, reigned over Israel for a brief period, and his acts are part of the larger tapestry of Israel's history. His reign is marked by continuity in the sins of his father, which led Israel further away from God. along with all that he did
This phrase emphasizes the comprehensive nature of the record. The Hebrew word "כָּל" (kol) means "all" or "every," indicating that nothing significant was omitted from the historical account. This reflects the biblical principle that God is aware of all human actions and that they are recorded in His sight. Nadab's actions, though not extensively detailed in the biblical text, contributed to the spiritual and political climate of Israel. are they not written
This rhetorical question underscores the existence of other historical records outside the biblical narrative. The phrase suggests that the reader can verify the account by consulting these records. It reflects the ancient Near Eastern practice of maintaining royal annals and chronicles, which were used to document the reigns of kings and significant events. This practice highlights the importance of historical documentation and accountability. in the Book of the Chronicles of the Kings of Israel?
The "Book of the Chronicles of the Kings of Israel" is a non-canonical source that is frequently referenced in the biblical text. It served as an official record of the reigns of the kings of Israel, similar to the annals of other ancient kingdoms. While this book has not survived to the present day, its mention indicates that the biblical authors had access to detailed historical records. This reference assures the reader of the reliability and historical grounding of the biblical narrative. The chronicler's use of this source reflects a commitment to truth and accuracy, reinforcing the divine inspiration and authority of Scripture. Persons / Places / Events 1. NadabThe son of Jeroboam, Nadab was the king of Israel who reigned for two years. His reign was marked by evil in the sight of the Lord, continuing the sinful practices of his father. 2. JeroboamThe first king of the northern kingdom of Israel after the division of the united monarchy. He led Israel into idolatry, which set a precedent for his successors, including his son Nadab. 3. Book of the Chronicles of the Kings of IsraelA historical record mentioned in the Bible, which is not part of the canonical scriptures but is referenced as a source of detailed accounts of the kings' reigns. 4. IsraelThe northern kingdom, distinct from Judah, which often fell into idolatry and was eventually conquered by Assyria. 5. BaashaThe man who conspired against Nadab and killed him, taking over the throne of Israel and continuing the cycle of sin and violence. Teaching Points The Importance of Historical RecordsThe mention of the Book of the Chronicles highlights the value of historical records in understanding God's dealings with His people. It reminds us to learn from history to avoid repeating past mistakes. The Consequences of SinNadab's short reign and violent end illustrate the destructive nature of sin and disobedience to God. It serves as a warning to remain faithful and obedient to God's commands. Leadership and AccountabilityLeaders are accountable for their actions and the influence they have on others. Nadab's continuation of his father's sinful practices shows the impact of leadership on a nation's spiritual health. God's Sovereignty in HistoryDespite the chaos and sinfulness of Israel's kings, God's sovereign plan continues. This reassures believers that God is in control, even when human leaders fail. Bible Study Questions 1. How does the pattern of recording the acts of the kings in the Book of the Chronicles reflect the importance of accountability in leadership? 2. In what ways can we learn from the mistakes of past leaders, like Nadab, to improve our own spiritual walk and leadership? 3. How does the cycle of sin and violence in the northern kingdom of Israel serve as a warning for us today in our personal and communal lives? 4. What role does historical documentation play in your understanding of God's work in the world, and how can it strengthen your faith? 5. How can we apply the lessons from Nadab's reign to ensure that we are leading others towards righteousness rather than sin? Connections to Other Scriptures 1 Kings 14:19This verse similarly references the Book of the Chronicles of the Kings of Israel, indicating a pattern of recording the deeds of the kings, both good and bad. 2 Chronicles 13:22This verse mentions the acts of Abijah, king of Judah, being recorded in a similar manner, showing a parallel in the documentation of the kings' reigns in both Israel and Judah. 1 Kings 16:5This verse continues the pattern of documenting the acts of the kings, specifically Baasha, who succeeded Nadab. 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 Acts, Annals, Aren't, Book, Chronicles, History, Kings, Matters, Nadab, Nadab's, Recorded, Reign, Rest, WrittenDictionary of Bible Themes 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 15:31 NIV1 Kings 15:31 NLT1 Kings 15:31 ESV1 Kings 15:31 NASB1 Kings 15:31 KJV
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