2 Timothy 2:14
Of these things put [them] in remembrance, charging [them] before the Lord that they strive not about words to no profit, [but] to the subverting of the hearers.
If it be possible, as much as lieth in you, live peaceably with all men.
1 Corinthians 6:1
Dare any of you, having a matter against another, go to law before the unjust, and not before the saints?
1 Corinthians 6:2
Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters?
1 Corinthians 6:3
Know ye not that we shall judge angels? how much more things that pertain to this life?
1 Corinthians 6:4
If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church.
1 Corinthians 6:5
I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren?
1 Corinthians 6:6
But brother goeth to law with brother, and that before the unbelievers.
1 Corinthians 6:7
Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather [suffer yourselves to] be defrauded?
1 Corinthians 11:16
But if any man seem to be contentious, we have no such custom, neither the churches of God.
1 Corinthians 11:17
Now in this that I declare [unto you] I praise [you] not, that ye come together not for the better, but for the worse.
1 Corinthians 11:18
For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it.
1 Corinthians 11:19
For there must be also heresies among you, that they which are approved may be made manifest among you.
2 Corinthians 12:20
For I fear, lest, when I come, I shall not find you such as I would, and [that] I shall be found unto you such as ye would not: lest [there be] debates, envyings, wraths, strifes, backbitings, whisperings, swellings, tumults:
I have confidence in you through the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear his judgment, whosoever he be.
1 Corinthians 4:7
For who maketh thee to differ [from another]? and what hast thou that thou didst not receive? now if thou didst receive [it], why dost thou glory, as if thou hadst not received [it]?
1 Corinthians 4:6
And these things, brethren, I have in a figure transferred to myself and [to] Apollos for your sakes; that ye might learn in us not to think [of men] above that which is written, that no one of you be puffed up for one against another.
Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying.
Him that is weak in the faith receive ye, [but] not to doubtful disputations.
Let us therefore follow after the things which make for peace, and things wherewith one may edify another.
[It is] good neither to eat flesh, nor to drink wine, nor [any thing] whereby thy brother stumbleth, or is offended, or is made weak.
Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them.
For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple.
1 Corinthians 1:10
Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and [that] there be no divisions among you; but [that] ye be perfectly joined together in the same mind and in the same judgment.
1 Corinthians 1:11
For it hath been declared unto me of you, my brethren, by them [which are of the house] of Chloe, that there are contentions among you.
1 Corinthians 1:12
Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ.
1 Corinthians 1:13
Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?
1 Corinthians 3:1
And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, [even] as unto babes in Christ.
1 Corinthians 3:3
For ye are yet carnal: for whereas [there is] among you envying, and strife, and divisions, are ye not carnal, and walk as men?
1 Corinthians 3:4
For while one saith, I am of Paul; and another, I [am] of Apollos; are ye not carnal?
But if ye bite and devour one another, take heed that ye be not consumed one of another.
Now the works of the flesh are manifest, which are [these]; Adultery, fornication, uncleanness, lasciviousness,
Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies,
1 Timothy 6:20
O Timothy, keep that which is committed to thy trust, avoiding profane [and] vain babblings, and oppositions of science falsely so called:
1 Timothy 6:21
Which some professing have erred concerning the faith. Grace [be] with thee. Amen. <[The first to Timothy was written from Laodicea, which is the chiefest city of Phrygia Pacatiana.]>
2 Timothy 2:23
But foolish and unlearned questions avoid, knowing that they do gender strifes.
2 Timothy 2:24
And the servant of the Lord must not strive; but be gentle unto all [men], apt to teach, patient,
2 Timothy 2:25
In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth;
Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work,
To speak evil of no man, to be no brawlers, [but] gentle, shewing all meekness unto all men.
For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, [and] hating one another.
But avoid foolish questions, and genealogies, and contentions, and strivings about the law; for they are unprofitable and vain.
But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth.
This wisdom descendeth not from above, but [is] earthly, sensual, devilish.
For where envying and strife [is], there [is] confusion and every evil work.
From whence [come] wars and fightings among you? [come they] not hence, [even] of your lusts that war in your members?
1 Timothy 6:5
Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself.
1 Timothy 6:4
He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings,
Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told [you] in time past, that they which do such things shall not inherit the kingdom of God.
Some indeed preach Christ even of envy and strife; and some also of good will:
The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds:
[Let] nothing [be done] through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.
That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world;
1 Timothy 1:5
Now the end of the commandment is charity out of a pure heart, and [of] a good conscience, and [of] faith unfeigned:
1 Timothy 1:6
From which some having swerved have turned aside unto vain jangling;
1 Timothy 1:7
Desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm.
1 Timothy 2:8
I will therefore that men pray every where, lifting up holy hands, without wrath and doubting.
1 Timothy 3:2
A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach;
1 Timothy 3:3
Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous;
1 Timothy 6:3
If any man teach otherwise, and consent not to wholesome words, [even] the words of our Lord Jesus Christ, and to the doctrine which is according to godliness;
Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not.
And Abram said unto Lot, Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we [be] brethren.
A froward man soweth strife: and a whisperer separateth chief friends.
Better [is] a dry morsel, and quietness therewith, than an house full of sacrifices [with] strife.
The beginning of strife [is as] when one letteth out water: therefore leave off contention, before it be meddled with.
He loveth transgression that loveth strife: [and] he that exalteth his gate seeketh destruction.
A fool's lips enter into contention, and his mouth calleth for strokes.
A brother offended [is harder to be won] than a strong city: and [their] contentions [are] like the bars of a castle.
A foolish son [is] the calamity of his father: and the contentions of a wife [are] a continual dropping.
[It is] an honour for a man to cease from strife: but every fool will be meddling.
[It is] better to dwell in the wilderness, than with a contentious and an angry woman.
Cast out the scorner, and contention shall go out; yea, strife and reproach shall cease.
Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without cause? who hath redness of eyes?
They that tarry long at the wine; they that go to seek mixed wine.
Go not forth hastily to strive, lest [thou know not] what to do in the end thereof, when thy neighbour hath put thee to shame.
A wrathful man stirreth up strife: but [he that is] slow to anger appeaseth strife.
Only by pride cometh contention: but with the well advised [is] wisdom.
Hatred stirreth up strifes: but love covereth all sins.
So he sent his brethren away, and they departed: and he said unto them, See that ye fall not out by the way.
How can I myself alone bear your cumbrance, and your burden, and your strife?
Thou shalt hide them in the secret of thy presence from the pride of man: thou shalt keep them secretly in a pavilion from the strife of tongues.
Destroy, O Lord, [and] divide their tongues: for I have seen violence and strife in the city.
Thou makest us a strife unto our neighbours: and our enemies laugh among themselves.
By his knowledge the depths are broken up, and the clouds drop down the dew.
A naughty person, a wicked man, walketh with a froward mouth.
He winketh with his eyes, he speaketh with his feet, he teacheth with his fingers;
Frowardness [is] in his heart, he deviseth mischief continually; he soweth discord.
These six [things] doth the LORD hate: yea, seven [are] an abomination unto him:
A proud look, a lying tongue, and hands that shed innocent blood,
An heart that deviseth wicked imaginations, feet that be swift in running to mischief,
A false witness [that] speaketh lies, and he that soweth discord among brethren.
[It is] better to dwell in the corner of the housetop, than with a brawling woman and in a wide house.
He that passeth by, [and] meddleth with strife [belonging] not to him, [is like] one that taketh a dog by the ears.
And a man's foes [shall be] they of his own household.
And Jesus knew their thoughts, and said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand:
Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother.
But if he will not hear [thee, then] take with thee one or two more, that in the mouth of two or three witnesses every word may be established.
And if he shall neglect to hear them, tell [it] unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican.
And if a kingdom be divided against itself, that kingdom cannot stand.
And if a house be divided against itself, that house cannot stand.
But he, knowing their thoughts, said unto them, Every kingdom divided against itself is brought to desolation; and a house [divided] against a house falleth.
Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division:
For from henceforth there shall be five in one house divided, three against two, and two against three.
The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother in law against her daughter in law, and the daughter in law against her mother in law.
When thou goest with thine adversary to the magistrate, [as thou art] in the way, give diligence that thou mayest be delivered from him; lest he hale thee to the judge, and the judge deliver thee to the officer, and the officer cast thee into prison.
I tell thee, thou shalt not depart thence, till thou hast paid the very last mite.
For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law.
Think not that I am come to send peace on earth: I came not to send peace, but a sword.
And whosoever shall compel thee to go a mile, go with him twain.
Where no wood is, [there] the fire goeth out: so where [there is] no talebearer, the strife ceaseth.
[As] coals [are] to burning coals, and wood to fire; so [is] a contentious man to kindle strife.
A continual dropping in a very rainy day and a contentious woman are alike.
He that is of a proud heart stirreth up strife: but he that putteth his trust in the LORD shall be made fat.
An angry man stirreth up strife, and a furious man aboundeth in transgression.
Surely the churning of milk bringeth forth butter, and the wringing of the nose bringeth forth blood: so the forcing of wrath bringeth forth strife.
Behold, all they that were incensed against thee shall be ashamed and confounded: they shall be as nothing; and they that strive with thee shall perish.
Thou shalt seek them, and shalt not find them, [even] them that contended with thee: they that war against thee shall be as nothing, and as a thing of nought.
Behold, ye fast for strife and debate, and to smite with the fist of wickedness: ye shall not fast as [ye do this] day, to make your voice to be heard on high.
Why dost thou shew me iniquity, and cause [me] to behold grievance? for spoiling and violence [are] before me: and there are [that] raise up strife and contention.
Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison.
But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.
And if any man will sue thee at the law, and take away thy coat, let him have [thy] cloke also.
But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,
Related Topics and Bible Verses
strife, the fourth son of Abraham by Keturah, the father of the
Midianites (Gen. 25:2; 1 Chr. 1:32).
strife, a Canaanitish city in the north of Israel (Josh.
11:1; 12:19), whose king was slain by Joshua; perhaps the ruin
Madin, near Hattin, some 5 miles west of Tiberias.
strife, the second of the two wells dug by Isaac, whose servants
here contended with the Philistines (Gen. 26:21). It has been
identified with the modern Shutneh, in the valley of Gerar, to
the west of Rehoboth, about 20 miles south of Beersheba.
quarrel or strife. (1.) One of the names given by Moses to the
fountain in the desert of Sin, near Rephidim, which issued from
the rock in Horeb, which he smote by the divine command,
"because of the chiding of the children of Israel" (Ex. 17:1-7).
It was also called Massah (q.v.). It was probably in Wady
Feiran, near Mount Serbal.
(2.) Another fountain having a similar origin in the desert of
Zin, near to Kadesh (Num. 27:14). The two places are mentioned
together in Deut. 33:8. Some think the one place is called by
the two names (Ps. 81:7). In smiting the rock at this place
Moses showed the same impatience as the people (Num. 20:10-12).
This took place near the close of the wanderings in the desert
(Num. 20:1-24; Deut. 32:51).
an oath, seven. (1.) Heb. shebha, the son of Raamah (Gen. 10:7),
whose descendants settled with those of Dedan on the Persian
(2.) Heb. id. A son of Joktan (Gen. 10:28), probably the
founder of the Sabeans.
(3.) Heb. id. A son of Jokshan, who was a son of Abraham by
Keturah (Gen. 25:3).
(4.) Heb. id. A kingdom in Arabia Felix. Sheba, in fact, was
Saba in Southern Arabia, the Sabaeans of classical geography,
who carried on the trade in spices with the other peoples of the
ancient world. They were Semites, speaking one of the two main
dialects of Himyaritic or South Arabic. Sheba had become a
monarchy before the days of Solomon. Its queen brought him gold,
spices, and precious stones (1 Kings 10:1-13). She is called by
our Lord the "queen of the south" (Matt. 12:42).
(5.) Heb. shebha', "seven" or "an oak." A town of Simeon
(6.) Heb. id. A "son of Bichri," of the family of Becher, the
son of Benjamin, and thus of the stem from which Saul was
descended (2 Sam. 20:1-22). When David was returning to
Jerusalem after the defeat of Absalom, a strife arose between
the ten tribes and the tribe of Judah, because the latter took
the lead in bringing back the king. Sheba took advantage of this
state of things, and raised the standard of revolt, proclaiming,
"We have no part in David." With his followers he proceeded
northward. David seeing it necessary to check this revolt,
ordered Abishai to take the gibborim, "mighty men," and the
body-guard and such troops as he could gather, and pursue Sheba.
Joab joined the expedition, and having treacherously put Amasa
to death, assumed the command of the army. Sheba took refuge in
Abel-Bethmaachah, a fortified town some miles north of Lake
Merom. While Joab was engaged in laying siege to this city,
Sheba's head was, at the instigation of a "wise woman" who had
held a parley with him from the city walls, thrown over the wall
to the besiegers, and thus the revolt came to an end.
peaceful, (Heb. Shelomoh), David's second son by Bathsheba,
i.e., the first after their legal marriage (2 Sam. 12). He was
probably born about B.C. 1035 (1 Chr. 22:5; 29:1). He succeeded
his father on the throne in early manhood, probably about
sixteen or eighteen years of age. Nathan, to whom his education
was intrusted, called him Jedidiah, i.e., "beloved of the Lord"
(2 Sam. 12:24, 25). He was the first king of Israel "born in the
purple." His father chose him as his successor, passing over the
claims of his elder sons: "Assuredly Solomon my son shall reign
after me." His history is recorded in 1 Kings 1-11 and 2 Chr.
1-9. His elevation to the throne took place before his father's
death, and was hastened on mainly by Nathan and Bathsheba, in
consequence of the rebellion of Adonijah (1 Kings 1:5-40).
During his long reign of forty years the Hebrew monarchy gained
its highest splendour. This period has well been called the
"Augustan age" of the Jewish annals. The first half of his reign
was, however, by far the brighter and more prosperous; the
latter half was clouded by the idolatries into which he fell,
mainly from his heathen intermarriages (1 Kings 11:1-8; 14:21,
Before his death David gave parting instructions to his son (1
Kings 2:1-9; 1 Chr. 22:7-16; 28). As soon as he had settled
himself in his kingdom, and arranged the affairs of his
extensive empire, he entered into an alliance with Egypt by the
marriage of the daughter of Pharaoh (1 Kings 3:1), of whom,
however, nothing further is recorded. He surrounded himself with
all the luxuries and the external grandeur of an Eastern
monarch, and his government prospered. He entered into an
alliance with Hiram, king of Tyre, who in many ways greatly
assisted him in his numerous undertakings. (See HIRAM
For some years before his death David was engaged in the
active work of collecting materials (1 Chr. 29:6-9; 2 Chr.
2:3-7) for building a temple in Jerusalem as a permanent abode
for the ark of the covenant. He was not permitted to build the
house of God (1 Chr. 22:8); that honour was reserved to his son
Solomon. (See TEMPLE ¯T0003610.)
After the completion of the temple, Solomon engaged in the
erection of many other buildings of importance in Jerusalem and
in other parts of his kingdom. For the long space of thirteen
years he was engaged in the erection of a royal palace on Ophel
(1 Kings 7:1-12). It was 100 cubits long, 50 broad, and 30 high.
Its lofty roof was supported by forty-five cedar pillars, so
that the hall was like a forest of cedar wood, and hence
probably it received the name of "The House of the Forest of
Lebanon." In front of this "house" was another building, which
was called the Porch of Pillars, and in front of this again was
the "Hall of Judgment," or Throne-room (1 Kings 7:7; 10:18-20; 2
Chr. 9:17-19), "the King's Gate," where he administered justice
and gave audience to his people. This palace was a building of
great magnificence and beauty. A portion of it was set apart as
the residence of the queen consort, the daughter of Pharaoh.
From the palace there was a private staircase of red and scented
sandal wood which led up to the temple.
Solomon also constructed great works for the purpose of
securing a plentiful supply of water for the city (Eccl. 2:4-6).
He then built Millo (LXX., "Acra") for the defence of the city,
completing a line of ramparts around it (1 Kings 9:15, 24;
11:27). He erected also many other fortifications for the
defence of his kingdom at various points where it was exposed to
the assault of enemies (1 Kings 9:15-19; 2 Chr. 8:2-6). Among
his great undertakings must also be mentioned the building of
Tadmor (q.v.) in the wilderness as a commercial depot, as well
as a military outpost.
During his reign Israel enjoyed great commercial
prosperity. Extensive traffic was carried on by land with Tyre
and Egypt and Arabia, and by sea with Spain and India and the
coasts of Africa, by which Solomon accumulated vast stores of
wealth and of the produce of all nations (1 Kings 9:26-28;
10:11, 12; 2 Chr. 8:17, 18; 9:21). This was the "golden age" of
Israel. The royal magnificence and splendour of Solomon's court
were unrivalled. He had seven hundred wives and three hundred
concubines, an evidence at once of his pride, his wealth, and
his sensuality. The maintenance of his household involved
immense expenditure. The provision required for one day was
"thirty measures of fine flour, and threescore measures of meal,
ten fat oxen, and twenty oxen out of the pastures, and an
hundred sheep, beside harts, and roebucks, and fallow-deer, and
fatted fowl" (1 Kings 4:22, 23).
Solomon's reign was not only a period of great material
prosperity, but was equally remarkable for its intellectual
activity. He was the leader of his people also in this uprising
amongst them of new intellectual life. "He spake three thousand
proverbs: and his songs were a thousand and five. And he spake
of trees, from the cedar tree that is in Lebanon even unto the
hyssop that springeth out of the wall: he spake also of beasts,
and of fowl, and of creeping things, and of fishes" (1 Kings
His fame was spread abroad through all lands, and men came
from far and near "to hear the wisdom of Solomon." Among others
thus attracted to Jerusalem was "the queen of the south" (Matt.
12:42), the queen of Sheba, a country in Arabia Felix. "Deep,
indeed, must have been her yearning, and great his fame, which
induced a secluded Arabian queen to break through the immemorial
custom of her dreamy land, and to put forth the energy required
for braving the burdens and perils of so long a journey across a
wilderness. Yet this she undertook, and carried it out with
safety." (1 Kings 10:1-13; 2 Chr. 9:1-12.) She was filled with
amazement by all she saw and heard: "there was no more spirit in
her." After an interchange of presents she returned to her
But that golden age of Jewish history passed away. The bright
day of Solomon's glory ended in clouds and darkness. His decline
and fall from his high estate is a sad record. Chief among the
causes of his decline were his polygamy and his great wealth.
"As he grew older he spent more of his time among his
favourites. The idle king living among these idle women, for
1,000 women, with all their idle and mischievous attendants,
filled the palaces and pleasure-houses which he had built (1
Kings 11:3), learned first to tolerate and then to imitate their
heathenish ways. He did not, indeed, cease to believe in the God
of Israel with his mind. He did not cease to offer the usual
sacrifices in the temple at the great feasts. But his heart was
not right with God; his worship became merely formal; his soul,
left empty by the dying out of true religious fervour, sought to
be filled with any religious excitement which offered itself.
Now for the first time a worship was publicly set up amongst the
people of the Lord which was not simply irregular or forbidden,
like that of Gideon (Judg. 8:27), or the Danites (Judg. 18:30,
31), but was downright idolatrous." (1 Kings 11:7; 2 Kings
This brought upon him the divine displeasure. His enemies
prevailed against him (1 Kings 11:14-22, 23-25, 26-40), and one
judgment after another fell upon the land. And now the end of
all came, and he died, after a reign of forty years, and was
buried in the city of David, and "with him was buried the
short-lived glory and unity of Israel." "He leaves behind him
but one weak and worthless son, to dismember his kingdom and
disgrace his name."
"The kingdom of Solomon," says Rawlinson, "is one of the most
striking facts in the Biblical history. A petty nation, which
for hundreds of years has with difficulty maintained a separate
existence in the midst of warlike tribes, each of which has in
turn exercised dominion over it and oppressed it, is suddenly
raised by the genius of a soldier-monarch to glory and
greatness. An empire is established which extends from the
Euphrates to the borders of Egypt, a distance of 450 miles; and
this empire, rapidly constructed, enters almost immediately on a
period of peace which lasts for half a century. Wealth,
grandeur, architectural magnificence, artistic excellence,
commercial enterprise, a position of dignity among the great
nations of the earth, are enjoyed during this space, at the end
of which there is a sudden collapse. The ruling nation is split
in twain, the subject-races fall off, the pre-eminence lately
gained being wholly lost, the scene of struggle, strife,
oppression, recovery, inglorious submission, and desperate
effort, re-commences.", Historical Illustrations.