What number verse is 1 Kings 15:30 in the Bible?

1 Kings 15:30 is the 9,280th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — 1 Kings 15:30 sits at position 9,280.

Translation

King James Version

Because of the sins of Jeroboam which he sinned, and which he made Israel sin, by his provocation wherewith he provoked the LORD God of Israel to anger.

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KJV (with Strong's)

Because of the sins ^H2403 of Jeroboam ^H3379 which he sinned ^H2398, and which he made Israel ^H3478 sin ^H2398, by his provocation ^H3708 wherewith he provoked the LORD ^H3068 God ^H430 of Israel ^H3478 to anger ^H3707.

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Complete Jewish Bible

it was the punishment for the sins Yarov'am had committed and through which he had made Isra'el sin, thereby angering ADONAI the God of Isra'el.

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Berean Standard Bible

because of the sins Jeroboam had committed and had caused Israel to commit, and because he had provoked the LORD, the God of Israel, to anger.

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American Standard Version

for the sins of Jeroboam which he sinned, and wherewith he made Israel to sin, because of his provocation wherewith he provoked Jehovah, the God of Israel, to anger.

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World English Bible Messianic

for the sins of Jeroboam which he sinned, and with which he made Israel to sin, because of his provocation with which he provoked the LORD, the God of Israel, to anger.

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Geneva Bible (1599)

Because of the sinnes of Ieroboam which he committed, and wherewith he made Israel to sinne, by his prouocation, wherewith he prouoked the Lord God of Israel.

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Young's Literal Translation

because of the sins of Jeroboam that he sinned, and that he caused Israel to sin, by his provocation with which he provoked to anger Jehovah, God of Israel.

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Study This Verse

SUMMARY

This pivotal verse, 1 Kings 15:30, serves as the divine explanation for the swift and utter destruction of King Nadab and the entire dynastic line of Jeroboam, the inaugural king of the Northern Kingdom of Israel. It unequivocally attributes this catastrophic judgment to the pervasive and institutionalized sins initiated by Jeroboam, particularly his leading of the nation into idolatry, which profoundly provoked the righteous anger of the LORD God of Israel. The verse highlights the severe consequences of spiritual rebellion, especially when perpetrated by those in leadership who cause an entire people to stray from divine covenant.

CONTEXT

Literary Context: This verse is strategically placed within the historical account of the divided monarchy, specifically detailing the tumultuous reign of Nadab, son of Jeroboam, in the Northern Kingdom of Israel. Immediately preceding it, 1 Kings 15:29 recounts the violent overthrow and complete eradication of Jeroboam's house by Baasha, fulfilling the prophecy delivered by the prophet Ahijah in 1 Kings 14:7-11. Verse 30 functions as the divine commentary, providing the theological rationale for this devastating judgment. It clarifies that the destruction was not a mere political coup but a direct, righteous consequence of Jeroboam's deep-seated rebellion and his leading of Israel into widespread apostasy, thereby linking the immediate historical event to the overarching divine narrative of covenant faithfulness and judgment. The narrative flow in 1 Kings consistently ties the fate of Israel's kings and their dynasties to their faithfulness (or unfaithfulness) to the LORD.
Historical & Cultural Context: Jeroboam I, the first king of the Northern Kingdom of Israel, established his reign by politically and religiously fracturing the unified kingdom. Fearing that continued worship at the temple in Jerusalem would lead his people back to the Davidic dynasty in Judah, he instituted alternative worship centers at Dan and Bethel. At these sites, he set up golden calves, declaring them to be the gods who brought Israel out of Egypt (1 Kings 12:28). This act was a deliberate syncretism, blending Israelite Yahwism with Canaanite idolatry, and a direct violation of the Mosaic covenant, particularly the First and Second Commandments (Exodus 20:3-6). By institutionalizing this idolatry and appointing non-Levitical priests, Jeroboam fundamentally altered the religious landscape of Israel, setting a precedent of apostasy that profoundly influenced subsequent kings and contributed to the nation's spiritual decline. This context reveals the profound challenge to the uniqueness of Yahweh worship in ancient Israel.
Key Themes: 1 Kings 15:30 powerfully underscores several enduring theological themes. First, it highlights the Gravity of Idolatry, revealing God's absolute intolerance for any form of worship that deviates from His prescribed ways. Jeroboam's sin was not merely personal; it was a public, institutionalized affront to God, leading an entire nation into spiritual adultery. Second, the phrase "which he made Israel sin" emphasizes the profound Leadership Responsibility. Leaders, especially kings, bear immense spiritual weight, and their choices have far-reaching consequences, not just for themselves but for those they govern. Jeroboam's actions set a dangerous spiritual precedent that plagued the Northern Kingdom for centuries, as seen in the recurring condemnation of subsequent kings who "walked in the ways of Jeroboam" (1 Kings 16:2). Finally, the verse powerfully demonstrates Divine Justice and Prophecy Fulfilled. The destruction of Jeroboam's house is presented as a direct, righteous judgment, confirming God's unwavering faithfulness to His prophetic word, whether in warning or in execution, as initially pronounced by Ahijah (1 Kings 14:10-11). This verse encapsulates a core message of the Deuteronomistic History, which frames Israel's story as a cycle of obedience and blessing, or disobedience and judgment.

EXPOSITION AND ANALYSIS

Key Word Analysis

sins (Hebrew, chaṭṭâʼâh', H2403): This noun (H2403) refers to an offense, often indicating habitual sinfulness, and encompasses its penalty, occasion, or expiation. In Jeroboam's case, it refers to his systemic and pervasive acts of rebellion against God's covenant, particularly his establishment of idolatrous worship, which constituted a fundamental deviation from the LORD's commands. These "sins" were not isolated incidents but a foundational pattern of spiritual rebellion.
made Israel sin (Hebrew, châṭâʼ', H2398): This verb (H2398), when used in the Hiphil (causative) stem as it is here, means "to cause to sin," "to lead astray," or "to entice into sin." This grammatical form powerfully emphasizes Jeroboam's active and deliberate role in leading the entire nation of Israel into apostasy. He didn't merely fall short himself; he engineered a system that encouraged and even compelled the people to participate in idolatry, thereby bearing a greater culpability for their collective transgression.
provocation (Hebrew, kaʻaç', H3708): This noun (H3708) denotes vexation, grief, anger, or indignation. When used in relation to God, as here, it describes the profound displeasure and righteous wrath aroused by human rebellion and idolatry. Jeroboam's establishment of false worship, in direct defiance of the LORD's commands and covenant, was an act of extreme insolence and spiritual infidelity that deeply offended God's holiness and sovereignty, stirring His righteous anger.

Verse Breakdown

"Because of the sins of Jeroboam which he sinned": This initial clause establishes the direct causal link between Jeroboam's personal transgressions and the subsequent divine judgment. It emphasizes that the root of the catastrophe lies squarely with Jeroboam's own choices and actions, particularly his abandonment of the true worship of the LORD and his initiation of a rival religious system. His personal culpability is foundational to the unfolding judgment.
"and which he made Israel sin": This crucial addition highlights the expansive and devastating impact of Jeroboam's leadership. His sin was not confined to himself; he actively engineered a religious system that led the entire Northern Kingdom into idolatry and apostasy. This underscores the immense responsibility of leaders, whose choices can have profound and lasting spiritual consequences for those under their influence, extending the reach of their sin far beyond their own person.
"by his provocation wherewith he provoked the LORD God of Israel to anger": This final clause identifies the specific nature and consequence of Jeroboam's actions. His "provocation" refers to his deliberate and persistent defiance of God's commands, especially his institutionalization of calf worship at Dan and Bethel. This act of spiritual rebellion and idolatry was a direct affront to God's holiness and covenant, stirring His righteous indignation and ultimately leading to the judgment against his dynasty. It underscores that God's anger is not capricious but a just response to defiant unfaithfulness.

Literary Devices

The verse effectively employs several literary devices to convey its powerful theological message. The most prominent is Causality, as the entire statement functions as a divine explanation, directly linking the destruction of Jeroboam's house to his specific sins. The opening phrase "Because of the sins..." clearly establishes this cause-and-effect relationship, underscoring God's righteous judgment as a direct consequence of human action. There is also a powerful Repetition or Emphasis in the use of "sinned" and "made Israel sin," and "provocation" and "provoked," which intensifies the culpability of Jeroboam. This linguistic reinforcement highlights both his personal transgression and his active, causative role in leading others astray, magnifying the gravity of his offenses. Furthermore, the phrase "provoked the LORD God of Israel to anger" utilizes Anthropomorphism, attributing human emotion (anger) to God. This device helps human readers grasp the depth of God's displeasure and His righteous indignation against idolatry and rebellion, making His response more relatable while still preserving His divine nature and perfect justice.

THEOLOGICAL AND THEMATIC CONNECTIONS

This verse profoundly articulates the theological principle of divine retribution for covenant infidelity, particularly when compounded by leadership that leads an entire nation into apostasy. It underscores God's unwavering holiness and His demand for exclusive worship, demonstrating that He will not tolerate rivals to His glory. Jeroboam's institutionalized idolatry was not merely a political maneuver but a direct assault on the covenant relationship between the LORD and Israel, a spiritual adultery that deeply grieved and angered the divine Husband. The swift and total destruction of his dynasty serves as a stark warning about the gravity of sin, the ripple effect of unrighteous leadership, and the certainty of God's righteous judgment against those who defiantly turn from Him and cause others to stumble. This principle resonates throughout biblical history, affirming God's justice and His faithfulness to His declared word.

REFLECTION AND APPLICATION

The historical account of Jeroboam's downfall, as explained in this verse, offers profound and timeless lessons for contemporary believers. It compels us to examine our own lives for any "golden calves"—anything that subtly or overtly competes for the supreme allegiance and worship due to God alone. This could manifest as excessive devotion to career, possessions, relationships, or even self-image, allowing these things to shape our identity and decisions more than God's word. Furthermore, the verse serves as a sober reminder of the immense responsibility that accompanies any form of leadership, whether in the church, family, workplace, or community. Our actions and decisions, especially those that influence others, carry spiritual weight and can either lead people closer to God or cause them to stumble. Ultimately, this passage calls us to vigilance, humility, and unwavering faithfulness, trusting in God's justice while striving to live lives that honor Him and point others towards His truth, recognizing that true flourishing comes only from undivided devotion to the LORD.

Questions for Reflection

In what ways might I be prone to creating or following "golden calves" in my own life today, subtly or overtly diverting my ultimate allegiance from God?
Considering my spheres of influence (family, work, community, church), how am I stewarding my leadership to ensure I am leading others towards God, rather than causing them to stumble?
How does the unwavering truth of God's righteous anger against sin, particularly idolatry and leading others astray, deepen my reverence for His holiness and justice?
What specific actions can I take to cultivate a more undivided and fervent devotion to the LORD, ensuring His rightful place as the supreme object of my worship and trust?

FAQ

What was Jeroboam's primary sin, and why was it so offensive to God?

Answer: Jeroboam's primary and most egregious sin was the establishment of alternative worship centers at Dan and Bethel, where he set up golden calves for the people to worship, instructing them that these were the gods who brought Israel out of Egypt (1 Kings 12:28-30). This act was a direct and flagrant violation of the First and Second Commandments (Exodus 20:3-6), which forbid having other gods before the LORD and making graven images for worship. It was offensive to God because it represented a deliberate rejection of His exclusive sovereignty, His covenant faithfulness, and His prescribed means of worship. By institutionalizing idolatry, Jeroboam not only sinned personally but also actively led the entire nation into spiritual apostasy, thereby provoking the LORD God of Israel to anger.

Why did God punish Jeroboam's entire dynasty for his sin?

Answer: God's judgment against Jeroboam's entire house was a direct fulfillment of the prophecy delivered by the prophet Ahijah (1 Kings 14:7-11). This collective punishment highlights the principle of corporate responsibility, especially in the context of a covenant relationship. As the king, Jeroboam's actions had profound national implications. His institutionalized idolatry corrupted the entire nation's spiritual life, setting a dangerous precedent for future generations of kings in Israel. The complete eradication of his dynasty served as a stark, public demonstration of God's unwavering justice, His intolerance for spiritual rebellion, and His faithfulness to His warnings. It underscored that unchecked sin, particularly from those in leadership who lead others astray, carries severe and far-reaching consequences, extending beyond the individual to their lineage and the community they influence.

CHRIST-CENTERED FULFILLMENT

The tragic narrative of Jeroboam's sin and the subsequent judgment, as explained in 1 Kings 15:30, profoundly foreshadows the perfect and ultimate leadership of Jesus Christ. Jeroboam, a king who "made Israel sin" and provoked God's anger through idolatry, stands in stark contrast to Jesus, the Good Shepherd who perfectly leads His people in righteousness and reconciles them to God. While Jeroboam established false worship that led to death, Christ inaugurated a new covenant, teaching His followers to worship the Father in spirit and truth. The judgment that fell upon Jeroboam's house for his egregious sin underscores the absolute holiness of God and the severity of sin, particularly that which leads others astray. This divine justice finds its ultimate satisfaction not in the destruction of a human dynasty, but in the atoning sacrifice of Christ, who, as the Lamb of God, bore the full wrath of God against sin on the cross, thereby making a way for humanity to be reconciled. Through His perfect obedience and sacrificial death, Jesus broke the power of sin and established an everlasting kingdom that will never be overthrown, a kingdom built not on human rebellion but on divine grace and truth. He is the true King who leads His people not into sin, but into eternal life and worship of the One True God.

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Commentary on 1 Kings 15 verses 25–34

25 ¶ And Nadab the son of Jeroboam began to reign over Israel in the second year of Asa king of Judah, and reigned over Israel two years.

26 And he did evil in the sight of the LORD, and walked in the way of his father, and in his sin wherewith he made Israel to sin.

27 And Baasha the son of Ahijah, of the house of Issachar, conspired against him; and Baasha smote him at Gibbethon, which belonged to the Philistines; for Nadab and all Israel laid siege to Gibbethon.

28 Even in the third year of Asa king of Judah did Baasha slay him, and reigned in his stead.

29 And it came to pass, when he reigned, that he smote all the house of Jeroboam; he left not to Jeroboam any that breathed, until he had destroyed him, according unto the saying of the LORD, which he spake by his servant Ahijah the Shilonite:

30 Because of the sins of Jeroboam which he sinned, and which he made Israel sin, by his provocation wherewith he provoked the LORD God of Israel to anger.

31 Now the rest of the acts of Nadab, and all that he did, are they not written in the book of the chronicles of the kings of Israel?

32 And there was war between Asa and Baasha king of Israel all their days.

33 In the third year of Asa king of Judah began Baasha the son of Ahijah to reign over all Israel in Tirzah, twenty and four years.

34 And he did evil in the sight of the LORD, and walked in the way of Jeroboam, and in his sin wherewith he made Israel to sin.

We are now to take a view of the miserable state of Israel, while the kingdom of Judah was happy under Asa's good government. It was threatened that they should be as a reed shaken in the water (Kg1 14:15), and so they were, when, during the single reign of Asa, the government of their kingdom was in six or seven different hands, as we find in this and the following chapter. Jeroboam was upon the throne in the beginning of his reign and Ahab at the end of it, and between them were Nadab, Baasha, Elah, Zimri, Tibni, and Omri, undermining and destroying one another. This they got by deserting the house both of God and of David. Here we have, 1. The ruin and extirpation of the family of Jeroboam, according to the word of the Lord by Ahijah. His son Nadab succeeded him. If the death of his brother Abijah had had a due influence upon him to make him religious, and the honour done him at his death had engaged him to follow his good example, his reign might have been long and glorious; but he walked in the way of his father (Kg1 15:26), kept up the worship of his calves, and forbade his subjects to go up to Jerusalem to worship, sinned and made Israel to sin, and therefore God brought ruin upon him quickly, in the second year of his reign. He was besieging Gibbethon, a city which the Philistines had taken from the Danites, and was endeavouring to re-take it; and there, in the midst of his army, did Baasha, with others, conspire against him and kill him, (Kg1 15:27), and so little interest had he in the affections of his people that his army did not only not avenge his death, but chose his murderer for his successor. Whether Baasha did it upon a personal pique against Nadab, or to be avenged on the house of Jeroboam for some affront received from them, or whether under pretence of freeing his country from the tyranny of a bad prince, or whether merely from a principle of ambition, to make way for himself to the throne, does not appear; but he slew him and reigned in his stead, Kg1 15:28. And the first thing he did when he came to the crown was to cut off all the house of Jeroboam, that he might the better secure himself and his own usurped government. He thought it not enough to imprison or banish them, but he destroyed them, left not only no males (as was foretold, Kg1 14:10), but none that breathed. Herein he was barbarous, but God was righteous. Jeroboam's sin was punished (Kg1 15:30); for those that provoke God do it to their own confusion; see Jer 7:19. Ahijah's prophecy was accomplished (Kg1 15:29); for no word of God shall fall to the ground. Divine threatenings are not bugbears. 2. The elevation of Baasha. He shall be tried awhile, as Jeroboam was. Twenty-four years he reigned (Kg1 15:33), but showed that it was not from any dislike to Jeroboam's sin that he destroyed his family, but from malice and ambition; for, when he had rooted out the sinner, he himself clave to the sin, and walked in the way of Jeroboam (Kg1 15:34), though he had seen the end of that way; so strangely was his heart hardened with the deceitfulness of sin.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 25–34. Public domain.

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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.

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Cross-References

1 Kings 15:26
And he did evil in the sight of the LORD, and walked in the way of his father, and in his sin wherewith he made Israel to sin.
1 Kings 14:22
And Judah did evil in the sight of the LORD, and they provoked him to jealousy with their sins which they had committed, above all that their fathers had done.
1 Kings 14:9
But hast done evil above all that were before thee: for thou hast gone and made thee other gods, and molten images, to provoke me to anger, and hast cast me behind thy back:
1 Kings 14:16
And he shall give Israel up because of the sins of Jeroboam, who did sin, and who made Israel to sin.