2 Kings 1:1
After the death of Ahab, Moab rebelled against Israel.
After the death of Ahab
The phrase marks a significant transition in the narrative of Israel's history. Ahab, the seventh king of Israel, was known for his idolatry and the influence of his wife Jezebel, which led Israel into sin. His death signifies the end of an era marked by apostasy and divine judgment. The Hebrew root for "death" (מוֹת, "moth") often implies not just physical death but also the end of influence or power. Ahab's demise opens the door for potential reform and a return to covenant faithfulness, though the subsequent events reveal the ongoing struggle of Israel to remain faithful to God.

Moab rebelled
Moab, a nation east of the Dead Sea, had been subjugated by Israel during the reign of David and remained under Israelite control. The Hebrew word for "rebelled" (פָּשַׁע, "pasha") suggests a breaking away or revolt against authority. This rebellion indicates a shift in the balance of power and reflects the weakening of Israel's political and military influence following Ahab's death. Historically, this rebellion is significant as it sets the stage for the conflicts that follow, highlighting the instability and vulnerability of Israel without strong leadership.

against Israel
Israel, the northern kingdom, was often in conflict with surrounding nations. The term "Israel" (יִשְׂרָאֵל, "Yisra'el") is not just a geographical or political entity but also a people chosen by God, bound by covenant to live according to His laws. The rebellion of Moab against Israel is not merely a political maneuver but also a challenge to the divine order established by God. This phrase underscores the ongoing tension between Israel's divine calling and the geopolitical realities of the ancient Near East. It serves as a reminder of the consequences of Israel's disobedience and the need for reliance on God for protection and guidance.

Persons / Places / Events
1. Ahab
The seventh king of Israel, known for his idolatry and wickedness, particularly his marriage to Jezebel and the promotion of Baal worship.

2. Moab
A neighboring nation east of Israel, often in conflict with Israel. The Moabites were descendants of Lot, Abraham's nephew.

3. Israel
The northern kingdom, distinct from Judah, often led by kings who did not follow God's commandments.

4. Rebellion
The act of Moab breaking free from Israelite control, indicating political instability following Ahab's death.
Teaching Points
The Consequences of Leadership
Ahab's reign left a legacy of idolatry and instability. Leadership has lasting impacts, and ungodly leadership can lead to national and spiritual decline.

The Importance of Obedience to God
Israel's troubles often stemmed from disobedience to God's commands. Obedience brings blessing, while disobedience leads to turmoil and rebellion.

God's Sovereignty in Political Affairs
The rebellion of Moab serves as a reminder that God is sovereign over nations. Political changes are under His control and serve His purposes.

The Cycle of Sin and Rebellion
The history of Israel and Moab illustrates a cycle of sin, judgment, and rebellion. Recognizing this pattern can help believers break free from similar cycles in their own lives.
Bible Study Questions
1. How did Ahab's leadership contribute to the instability in Israel after his death, and what can we learn about the importance of godly leadership today?

2. In what ways does the rebellion of Moab reflect the consequences of Israel's disobedience to God, and how can we apply this understanding to our personal lives?

3. How does the historical relationship between Israel and Moab illustrate the broader theme of conflict between God's people and surrounding nations?

4. What does the Moabite rebellion teach us about God's sovereignty over political events, and how can this perspective influence our view of current world affairs?

5. How can recognizing the cycle of sin and rebellion in Israel's history help us identify and address similar patterns in our own spiritual journey?
Connections to Other Scriptures
1 Kings 11:7
Solomon's building of high places for Chemosh, the god of Moab, which sets a historical context for Moab's idolatry and its relationship with Israel.

2 Kings 3:4-27
Provides further details on the Moabite rebellion and the subsequent military campaign by Israel, Judah, and Edom against Moab.

Judges 3:12-30
Describes an earlier period of Moabite oppression over Israel, showing a recurring theme of conflict between these nations.
The Revolt of MoabJ. Orr 2 Kings 1:1
Seeking After Strange Gods: its Cause and ConsequenceC.H. Irwin 2 Kings 1:1-4
AhaziahT. Cain.2 Kings 1:1-6
Elijah and the God of EkronH. T. Howat.2 Kings 1:1-6
False Religious AppealsJ. Parker, D. D.2 Kings 1:1-6
Prayer Through FearQuiver.2 Kings 1:1-6
Religion Only Needed in Trouble2 Kings 1:1-6
Worldly Royalty and Personal GodlinessHomilist2 Kings 1:1-6
Ahaziah's SicknessJ. Orr 2 Kings 1:1-8
Worldly Royalty and Personal GodlinessD. Thomas 2 Kings 1:1-8
People
Ahab, Ahaziah, Baalzebub, Elijah, Jehoram, Jehoshaphat, Joram
Places
Ekron, Moab, Samaria
Topics
Ahab, Authority, Death, Free, Itself, Moab, Rebelled, Transgresseth
Dictionary of Bible Themes
2 Kings 1:1

     6224   rebellion, against authority
     8728   enemies, of Israel and Judah

2 Kings 1:1-6

     8616   prayerlessness
     8747   false gods

2 Kings 1:1-14

     5092   Elijah

2 Kings 1:1-18

     5366   king

Library
Whether the Sin of those who Crucified Christ was Most Grievous?
Objection 1: It would seem that the sin of Christ's crucifiers was not the most grievous. Because the sin which has some excuse cannot be most grievous. But our Lord Himself excused the sin of His crucifiers when He said: "Father, forgive them: for they know not what they do" (Lk. 23:34). Therefore theirs was not the most grievous sin. Objection 2: Further, our Lord said to Pilate (Jn. 19:11): "He that hath delivered Me to thee hath the greater sin." But it was Pilate who caused Christ to be crucified
Saint Thomas Aquinas—Summa Theologica

Whether it is Lawful to Curse an Irrational Creature?
Objection 1: It would seem that it is unlawful to curse an irrational creature. Cursing would seem to be lawful chiefly in its relation to punishment. Now irrational creatures are not competent subjects either of guilt or of punishment. Therefore it is unlawful to curse them. Objection 2: Further, in an irrational creature there is nothing but the nature which God made. But it is unlawful to curse this even in the devil, as stated above [2960](A[1]). Therefore it is nowise lawful to curse an irrational
Saint Thomas Aquinas—Summa Theologica

Answer to the Jewish Rabby's Letter.
WE Are now come to the letter of Mr. W's Jewish Rabby, whom Mr. W. calls his friend, and says his letter consists of calm and sedate reasoning, p. 55. I on the other hand can see no reason in it. But the reader than not need to rely upon my judgment. Therefore I will transcribe some parts of it, and then make some remarks. The argument of the letter is, that the story of Lazarus's being raised is an imposture; or else the Jews could not have been so wicked, as to be on that account provoked against
Nathaniel Lardner—A Vindication of Three of Our Blessed Saviour's Miracles

An Address to a Soul So Overwhelmed with a Sense of the Greatness of Its Sins, that it Dares not Apply Itself to Christ with Any
1-4. The case described at large.--5. As it frequently occurs.--6. Granting all that the dejected soul charges on itself.--7. The invitations and promises of Christ give hope.--8. The reader urged, under all his burdens and fears, to an humble application to him. Which is accordingly exemplified in the concluding Reflection and Prayer. 1. I have now done with those unhappy creatures who despise the Gospel, and with those who neglect it. With pleasure do I now turn myself to those who will hear me
Philip Doddridge—The Rise and Progress of Religion in the Soul

Scriptures Showing the Sin and Danger of Joining with Wicked and Ungodly Men.
Scriptures Showing The Sin And Danger Of Joining With Wicked And Ungodly Men. When the Lord is punishing such a people against whom he hath a controversy, and a notable controversy, every one that is found shall be thrust through: and every one joined with them shall fall, Isa. xiii. 15. They partake in their judgment, not only because in a common calamity all shares, (as in Ezek. xxi. 3.) but chiefly because joined with and partakers with these whom God is pursuing; even as the strangers that join
Hugh Binning—The Works of the Rev. Hugh Binning

The Assyrian Revival and the Struggle for Syria
Assur-nazir-pal (885-860) and Shalmaneser III. (860-825)--The kingdom of Urartu and its conquering princes: Menuas and Argistis. Assyria was the first to reappear on the scene of action. Less hampered by an ancient past than Egypt and Chaldaea, she was the sooner able to recover her strength after any disastrous crisis, and to assume again the offensive along the whole of her frontier line. Image Drawn by Faucher-Gudin, from a bas-relief at Koyunjik of the time of Sennacherib. The initial cut,
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 7

A Prayer when one Begins to be Sick.
O most righteous Judge, yet in Jesus Christ my gracious Father! I, wretched sinner, do here return unto thee, though driven with pain and sickness, like the prodigal child with want and hunger. I acknowledge that this sickness and pain comes not by blind chance or fortune, but by thy divine providence and special appointment. It is the stroke of thy heavy hand, which my sins have justly deserved; and the things that I feared are now fallen upon me (Job iii. 25.) Yet do I well perceive that in wrath
Lewis Bayly—The Practice of Piety

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

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