Nevertheless, for the sake of David, the LORD his God gave him a lamp in Jerusalem by raising up a son to succeed him and to make Jerusalem strong. NeverthelessThis word serves as a pivotal transition, indicating a contrast or exception to what has been previously stated. In the context of 1 Kings 15, it highlights God's grace and faithfulness despite the failures of the kings of Judah. The Hebrew word used here is "אֲבָל" (aval), which often introduces a divine intervention or a shift in narrative, emphasizing God's sovereignty and mercy. for the sake of David
This phrase underscores the covenantal faithfulness of God. David, a man after God's own heart, had a unique covenant with God, promising that his lineage would endure. The Hebrew root "לְמַעַן" (lema'an) implies purpose or reason, indicating that God's actions are deeply rooted in His promises. This reflects the theological theme of God's unwavering commitment to His covenants, a cornerstone of conservative Christian belief. the LORD his God
This phrase identifies the personal and covenantal relationship between God and the kings of Judah. "LORD" is translated from "יהוה" (YHWH), the sacred name of God, emphasizing His eternal and unchanging nature. "His God" personalizes this relationship, reminding readers of the intimate bond between God and His chosen people, a relationship that is central to the narrative of the Old Testament. gave him a lamp in Jerusalem
The metaphor of a "lamp" symbolizes hope, guidance, and continuity. In ancient Near Eastern culture, a lamp often represented life and prosperity. The Hebrew word "נֵר" (ner) conveys the idea of a lasting legacy or dynasty. This imagery reassures the reader of God's provision and the enduring light of David's lineage, ultimately fulfilled in Jesus Christ, the Light of the World. by raising up a son to succeed him
This phrase speaks to the divine orchestration of leadership succession. The Hebrew verb "קָם" (qam) means to rise or establish, indicating God's active role in appointing leaders. This succession is not merely a political maneuver but a fulfillment of divine promise, ensuring the stability and continuity of David's line, which is crucial for the unfolding of God's redemptive plan. and to make Jerusalem strong
Jerusalem, the city of David, holds profound theological significance as the center of worship and the symbol of God's presence among His people. The Hebrew word "חָזַק" (chazaq) means to strengthen or fortify, suggesting divine protection and blessing. This phrase reassures believers of God's commitment to His people and His plans, reinforcing the idea that God's purposes will prevail despite human shortcomings. Persons / Places / Events 1. DavidThe second king of Israel, known for his heart for God and his covenant relationship with Him. Despite his failures, God promised David that his lineage would endure. 2. The LORDThe covenant-keeping God of Israel, who remains faithful to His promises despite human failures. 3. JerusalemThe capital city of Israel, significant as the political and spiritual center of the nation, and the location of the Temple. 4. Abijam (Abijah)The king of Judah at the time, whose reign was marked by idolatry and sin, yet God showed mercy for David's sake. 5. The lampA metaphor for the continuation of David's lineage and the preservation of his dynasty in Jerusalem. Teaching Points God's Faithfulness to His PromisesDespite human failure, God remains faithful to His covenant. This encourages believers to trust in God's promises, knowing He is unchanging and reliable. The Importance of LegacyDavid's legacy impacted future generations. Believers are encouraged to consider the spiritual legacy they are leaving for their descendants. God's Mercy in JudgmentEven when judgment is deserved, God's mercy can prevail for the sake of His promises. This teaches believers about the balance of justice and mercy in God's character. The Role of IntercessionDavid's relationship with God had lasting effects on his descendants. This highlights the power of intercession and the impact of a godly life on future generations. Bible Study Questions 1. How does God's promise to David in 2 Samuel 7:12-16 relate to the events described in 1 Kings 15:4? 2. In what ways can we see God's faithfulness to His promises in our own lives today? 3. What spiritual legacy are you building for future generations, and how can you ensure it aligns with God's will? 4. How does the concept of a "lamp" in 1 Kings 15:4 symbolize hope and continuity in your personal walk with God? 5. Reflect on a time when you experienced God's mercy despite your shortcomings. How can this understanding of God's character influence your relationship with Him and others? Connections to Other Scriptures 2 Samuel 7:12-16God's covenant with David, promising that his throne would be established forever, which is the basis for the "lamp" mentioned in 1 Kings 15:4. Psalm 132:17Refers to God preparing a "lamp" for His anointed, reinforcing the idea of God's enduring promise to David's line. Matthew 1:1The genealogy of Jesus Christ, showing the fulfillment of God's promise to David through the lineage leading to Christ. 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 David, David's, Establish, Establishing, Jerusalem, Lamp, Making, Nevertheless, Raise, Raising, Safe, Sake, Setting, Sons, Strong, SucceedDictionary of Bible Themes 1 Kings 15:4 1351 covenant, with David 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 15:4 NIV1 Kings 15:4 NLT1 Kings 15:4 ESV1 Kings 15:4 NASB1 Kings 15:4 KJV
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