And there was war between the houses of Rehoboam and Jeroboam all the days of Abijam's life. There was warThe phrase "There was war" indicates a state of ongoing conflict. In the Hebrew text, the word for "war" is "מִלְחָמָה" (milchamah), which conveys not just physical battles but also a state of hostility and strife. This reflects the broader spiritual and moral conflict that often arises when God's people stray from His commandments. The continuous nature of this war serves as a reminder of the consequences of division and disobedience to God's covenant. between Rehoboam
Rehoboam, whose name in Hebrew means "the people are enlarged," was the son of Solomon and the first king of the southern kingdom of Judah. His reign was marked by a lack of wisdom and discernment, particularly evident in his decision to increase the burdens on the people, which led to the division of the united kingdom. Rehoboam's failure to seek God's guidance resulted in a legacy of conflict and division, illustrating the importance of godly leadership. and Jeroboam
Jeroboam, whose name means "the people will contend," was the first king of the northern kingdom of Israel. He was initially chosen by God to lead the ten tribes of Israel, but his reign was characterized by idolatry and rebellion against God's commandments. Jeroboam's establishment of alternative worship centers in Bethel and Dan was a direct violation of God's law, leading the people into sin. His contentious relationship with Rehoboam highlights the destructive nature of pride and disobedience. all the days of his life
This phrase underscores the persistent and unrelenting nature of the conflict between Rehoboam and Jeroboam. The Hebrew word for "days" (יָמִים, yamim) often signifies not just a literal span of time but also the quality and character of that time. The continuous warfare serves as a metaphor for the spiritual battles that believers face throughout their lives. It is a call to remain steadfast in faith and obedience to God, recognizing that true peace comes only through alignment with His will. Persons / Places / Events 1. RehoboamThe son of Solomon and king of Judah. His reign was marked by the division of the united kingdom of Israel into two separate kingdoms: Judah and Israel. 2. JeroboamThe first king of the northern kingdom of Israel after the division. He led the ten tribes in rebellion against Rehoboam's rule. 3. WarThe ongoing conflict between the kingdoms of Judah and Israel, which persisted throughout the reigns of Rehoboam and Jeroboam. 4. JudahThe southern kingdom, consisting of the tribes of Judah and Benjamin, with Jerusalem as its capital. 5. IsraelThe northern kingdom, consisting of the other ten tribes, with its capital initially at Shechem and later at Samaria. Teaching Points Consequences of DivisionThe division of the kingdom serves as a reminder of the consequences of disobedience and poor leadership. Rehoboam's failure to listen to wise counsel led to a fractured nation. The Importance of UnityThe ongoing war between Judah and Israel illustrates the destructive nature of division among God's people. Unity is essential for strength and peace. Leadership and ResponsibilityBoth Rehoboam and Jeroboam had opportunities to lead their people in righteousness but chose paths that led to conflict. Leaders bear responsibility for the spiritual and physical well-being of those they lead. Spiritual Decline and ConflictThe spiritual decline in both kingdoms contributed to the ongoing conflict. A nation's spiritual health is closely tied to its peace and prosperity. God's Sovereignty in HistoryDespite human failures, God's sovereign plan continues. The division and conflict were part of His larger redemptive history, ultimately pointing to the need for a perfect King, fulfilled in Christ. Bible Study Questions 1. What were the key factors that led to the division of the kingdom under Rehoboam's rule, and how can we apply these lessons to prevent division in our own communities? 2. How does the ongoing conflict between Rehoboam and Jeroboam illustrate the consequences of turning away from God's commandments? 3. In what ways can we promote unity within the body of Christ, and why is this important for the church's witness to the world? 4. How does the account of Rehoboam and Jeroboam challenge us to consider the impact of our leadership and decisions on those around us? 5. Reflecting on the sovereignty of God in the midst of human conflict, how can we trust in His plan and purpose even when circumstances seem chaotic? Connections to Other Scriptures 1 Kings 12This chapter provides the background of the division of the kingdom, detailing how Rehoboam's harsh policies led to the rebellion of the northern tribes under Jeroboam. 2 Chronicles 12Offers a parallel account of Rehoboam's reign and the continual conflict with Jeroboam, emphasizing the spiritual decline and consequences of turning away from God. 1 Kings 14:30Reiterates the ongoing war between Rehoboam and Jeroboam, highlighting the persistent strife and division. Deuteronomy 28Discusses the blessings and curses associated with obedience and disobedience to God's commandments, which can be seen as a backdrop to the division and conflict in the kingdom. 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 Abijah's, Jeroboam, Jerobo'am, Lifetime, Rehoboam, Rehobo'am, Throughout, WarDictionary of Bible Themes 1 Kings 15:6 7245 Judah, kingdom of 1 Kings 15:1-31 5366 king 1 Kings 15:6-7 5607 warfare, examples 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 15:6 NIV1 Kings 15:6 NLT1 Kings 15:6 ESV1 Kings 15:6 NASB1 Kings 15:6 KJV
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