For he walked in all the ways of Jeroboam son of Nebat and in his sins, which he caused Israel to commit, provoking the LORD, the God of Israel, to anger with their worthless idols. For he walked in all the ways of Jeroboam son of NebatJeroboam son of Nebat was the first king of the northern kingdom of Israel after the division of the united monarchy. His reign is marked by significant religious apostasy, as he established golden calves at Bethel and Dan to prevent the Israelites from going to Jerusalem to worship. This act was a direct violation of the first and second commandments, leading Israel into idolatry. The phrase indicates that the king in question followed the same sinful practices as Jeroboam, perpetuating a legacy of disobedience to God. This sets a pattern of behavior that is condemned throughout the books of Kings. and in his sins, which he caused Israel to commit
Jeroboam's sins were not just personal but had national implications. By instituting a false system of worship, he led the entire nation into sin. This highlights the responsibility of leaders and the impact of their actions on their followers. The sins included idolatry and the establishment of unauthorized places of worship, which were contrary to the Mosaic Law. This phrase underscores the collective guilt and the consequences of leading others astray, a theme that resonates with the warnings given to leaders in the New Testament (e.g., James 3:1). provoking the LORD, the God of Israel, to anger
The provocation of the LORD indicates a deliberate and sustained rebellion against God's commandments. In the Old Testament, God's anger is often depicted as a response to idolatry and covenant unfaithfulness. This phrase reflects the covenant relationship between God and Israel, where disobedience leads to divine judgment. The anger of the LORD is a recurring theme in the prophetic literature, where it serves as a warning of impending judgment unless there is repentance. with their worthless idols
The term "worthless idols" emphasizes the futility and emptiness of worshiping anything other than the one true God. Idolatry is consistently condemned throughout the Bible as it represents a turning away from God to serve created things. The prophets often mocked idols for their inability to see, hear, or act (e.g., Isaiah 44:9-20). This phrase serves as a reminder of the first commandment and the call to exclusive worship of God. It also foreshadows the ultimate fulfillment of true worship in Jesus Christ, who is the image of the invisible God (Colossians 1:15). Persons / Places / Events 1. OmriThe king of Israel who followed the sinful ways of Jeroboam, leading the nation into idolatry and provoking God's anger. 2. Jeroboam son of NebatThe first king of the northern kingdom of Israel after the division, known for establishing idol worship in Israel. 3. IsraelThe northern kingdom, which was led into sin by its kings, particularly through the worship of idols. 4. The LORD, the God of IsraelThe one true God who was provoked to anger by Israel's idolatry. 5. Worthless idolsThe false gods that Israel worshiped, which were powerless and led the people away from the true God. Teaching Points The Danger of Following Bad ExamplesOmri's choice to follow Jeroboam's sinful ways highlights the importance of discerning leadership and the influence of role models. We must be cautious about whom we emulate in our spiritual walk. The Consequences of IdolatryIdolatry provokes God's anger because it replaces Him with something unworthy. We must examine our lives for modern-day idols—anything that takes precedence over God. The Importance of Obedience to GodIsrael's history shows that disobedience leads to divine judgment. Obedience to God's commandments is crucial for maintaining a right relationship with Him. The Role of Leadership in Spiritual HealthLeaders have a significant impact on the spiritual direction of their followers. This calls for prayerful support and accountability for those in leadership positions within the church. God's Righteous AngerUnderstanding that God's anger is a response to sin helps us appreciate His holiness and justice. It calls us to repentance and a deeper commitment to living according to His will. Bible Study Questions 1. What are some modern-day "idols" that can lead us away from God, and how can we guard against them? 2. How does the example of Omri and Jeroboam challenge us to evaluate the influences in our own lives? 3. In what ways can we support and hold accountable our spiritual leaders to ensure they lead according to God's ways? 4. How does understanding God's righteous anger towards sin affect our view of His character and our relationship with Him? 5. Reflect on a time when following a poor example led to negative consequences in your life. How can you use that experience to make better choices in the future? Connections to Other Scriptures Exodus 20:3-5This passage outlines the first and second commandments, which prohibit idolatry and serve as a backdrop for understanding why God was provoked to anger by Israel's actions. 1 Kings 12:28-30Describes Jeroboam's establishment of golden calves in Bethel and Dan, which set a precedent for idolatry in Israel. 2 Kings 17:21-23Provides a summary of Israel's persistent idolatry and the eventual consequence of exile, showing the long-term impact of following Jeroboam's ways. Romans 1:21-23Discusses the folly of idolatry and exchanging the glory of God for images, which parallels Israel's actions in 1 Kings 16:26. People Abiram, Ahab, Arza, Asa, Baasha, Elah, Ethbaal, Ginath, Hanani, Hiel, Israelites, Jehu, Jeroboam, Jezebel, Joram, Joshua, Nebat, Nun, Omri, Segub, Shemer, Sidonians, Tibni, Tirzah, Zidon, Zidonians, ZimriPlaces Bethel, Gibbethon, Jericho, Samaria, TirzahTopics Anger, Caused, Commit, Copying, Evil, Foolish, Idols, Jeroboam, Jerobo'am, Moving, Nebat, Provoke, Provoked, Provoking, Sin, Sins, Vanities, Walked, Walketh, Wherewith, Worthless, WrathDictionary of Bible Themes 1 Kings 16:26 6218 provoking God Library Whether the Mode of virtue Falls under the Precept of the Law?
Objection 1: It would seem that the mode of virtue falls under the precept of the law. For the mode of virtue is that deeds of justice should be done justly, that deeds of fortitude should be done bravely, and in like manner as to the other virtues. But it is commanded (Dt. 26:20) that "thou shalt follow justly after that which is just." Therefore the mode of virtue falls under the precept. Objection 2: Further, that which belongs to the intention of the lawgiver comes chiefly under the precept. …
Saint Thomas Aquinas—Summa TheologicaWhether a Man Can be Saved Without Baptism?
Objection 1: It seems that no man can be saved without Baptism. For our Lord said (Jn. 3:5): "Unless a man be born again of water and the Holy Ghost, he cannot enter the kingdom of God." But those alone are saved who enter God's kingdom. Therefore none can be saved without Baptism, by which a man is born again of water and the Holy Ghost. Objection 2: Further, in the book De Eccl. Dogm. xli, it is written: "We believe that no catechumen, though he die in his good works, will have eternal life, except …
Saint Thomas Aquinas—Summa Theologica Whether There Can be any Suitable Cause for the Sacraments of the Old Law?
Objection 1: It would seem that there can be no suitable cause for the sacraments of the Old Law. Because those things that are done for the purpose of divine worship should not be like the observances of idolaters: since it is written (Dt. 12:31): "Thou shalt not do in like manner to the Lord thy God: for they have done to their gods all the abominations which the Lord abhorreth." Now worshippers of idols used to knive themselves to the shedding of blood: for it is related (3 Kings 18:28) that they …
Saint Thomas Aquinas—Summa Theologica Whether a Vow Consists in a Mere Purpose of the Will?
Objection 1: It would seem that a vow consists in nothing but a purpose of the will. According to some [*William of Auxerre, Sum. Aur. III, xxviii, qu. 1; Albertus Magnus, Sent. iv, D, 38], "a vow is a conception of a good purpose after a firm deliberation of the mind, whereby a man binds himself before God to do or not to do a certain thing." But the conception of a good purpose and so forth, may consist in a mere movement of the will. Therefore a vow consists in a mere purpose of the will. Objection …
Saint Thomas Aquinas—Summa Theologica Whether Whoever is Perfect is in the State of Perfection?
Objection 1: It would seem that whoever is perfect is in the state of perfection. For, as stated above (A[3], ad 3), just as bodily perfection is reached by bodily growth, so spiritual perfection is acquired by spiritual growth. Now after bodily growth one is said to have reached the state of perfect age. Therefore seemingly also after spiritual growth, when one has already reached spiritual perfection, one is in the state of perfection. Objection 2: Further, according to Phys. v, 2, movement "from …
Saint Thomas Aquinas—Summa Theologica Whether after the Resurrection Every one Will Know what Sins He Has Committed?
Objection 1: It seems that after the resurrection everyone will not be able to know all the sins he has committed. For whatever we know, either we receive it anew through the senses, or we draw it from the treasure house of the memory. Now after the resurrection men will be unable to perceive their sins by means of sense, because they will be things of the past, while sense perceives only the present: and many sins will have escaped the sinner's memory, and he will be unable to recall them from the …
Saint Thomas Aquinas—Summa Theologica Sennacherib (705-681 B. C. )
The struggle of Sennacherib with Judaea and Egypt--Destruction of Babylon. Sennacherib either failed to inherit his father's good fortune, or lacked his ability.* He was not deficient in military genius, nor in the energy necessary to withstand the various enemies who rose against him at widely removed points of his frontier, but he had neither the adaptability of character nor the delicate tact required to manage successfully the heterogeneous elements combined under his sway. * The two principal …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8 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 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 16:26 NIV1 Kings 16:26 NLT1 Kings 16:26 ESV1 Kings 16:26 NASB1 Kings 16:26 KJV
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