Yahweh’s word came to Elijah the Tishbite, saying, “Arise, go down to meet Ahab king of Israel, who dwells in Samaria. Behold, he is in the vineyard of Naboth, where he has gone down to take possession of it. You shall speak to him, saying, ‘Yahweh says, “Have you killed and also taken possession?” ’ You shall speak to him, saying, ‘Yahweh says, “In the place where dogs licked the blood of Naboth, dogs will lick your blood, even yours.” ’ ”
Ahab said to Elijah, “Have you found me, my enemy?” He answered, “I have found you, because you have sold yourself to do that which is evil in Yahweh’s sight.
Behold, I will bring evil on you, and will utterly sweep you away and will cut off from Ahab everyone who urinates against a wall, and him who is shut up and him who is left at large in Israel. I will make your house like the house of Jeroboam the son of Nebat, and like the house of Baasha the son of Ahijah for the provocation with which you have provoked me to anger, and have made Israel to sin.” Yahweh also spoke of Jezebel, saying, “The dogs will eat Jezebel by the rampart of Jezreel. The dogs will eat he who dies of Ahab in the city; and the birds of the sky will eat he who dies in the field.”
But there was no one like Ahab, who sold himself to do that which was evil in Yahweh’s sight, whom Jezebel his wife stirred up. He did very abominably in following idols, according to all that the Amorites did, whom Yahweh cast out before the children of Israel. When Ahab heard those words, he tore his clothes, and put sackcloth on his flesh, and fasted, and lay in sackcloth, and went softly.
Yahweh’s word came to Elijah the Tishbite, saying, “See how Ahab humbles himself before me? Because he humbles himself before me, I will not bring the evil in his days; but I will bring the evil on his house in his son’s day.”
Geneva Bible translators 1599 · Public Domain On vv19, 23, 25, 27, 29 This was fulfilled in Jehoram his son, as 2…
This was fulfilled in Jehoram his son, as 2 Kings 9:25, 26.
Dost thou think to have any advantage by murdering of an innocent?
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv17–29 1Ki 21:17 And the word of the LORD came…
1Ki 21:17 And the word of the LORD came to Elijah the Tishbite, saying,
Ver. 17. And the word of the Lord came to Elijah.] The day after Naboth’s death came Elijah to Ahab with this sad message, as Tostatus noteth from 2Ki 9:26. "The triumphing of the wicked is short."
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv18, 19, 20, 21, 23, 25, 26, 27, 29 Which is in Samaria; either who now is there,…
Which is in Samaria; either who now is there, and about to depart thence to Jezreel; or who commonly dwells there.
He is in the vineyard, or rather, he will be; by that time that thou comest thither thou shalt find him there.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v17 In these verses we may observe,
In these verses we may observe,
I. The very bad character that is given of Ahab (Kg1 21:25, Kg1 21:26), which comes in here to justify God in the heavy sentence passed upon him, and to show that though it was passed upon occasion of his sin in the matter of Naboth (which David's sin in the matter of Uriah did too much resemble), yet God would not have punished him so severely if he had not been guilty of many other sins, especially idolatry; whereas David, except in that one matter, did that which was right. But, as to Ahab, there was none like him, so ingenious and industrious in sin, and that made a trade of it. He sold himself to work wickedness, that is, he made himself a perfect slave to his lusts, and was as much at their beck and command as ever any servant was at his master's. He was wholly given up to sin, and, upon condition he might have the pleasures of it, he would take the wages of it, which is death, Rom 6:23. Blessed Paul complained that he was sold under sin (Rom 7:14), as a poor captive against his will; but Ahab was voluntary: he sold himself to sin; of choice, and as his own act and deed, he submitted to the dominion of sin. It was no excuse of his crimes that Jezebel his wife stirred him up to do wickedly, and made him, in many respects, worse than otherwise he would have been. To what a pitch of impiety did he arrive who had such tinder of corruption in his heart and such a temper in his bosom to strike fire into it! In many things he did ill, but he did most abominably in following idols, like the Canaanites; his immoralities were very provoking to God, but his idolatries were especially so. Israel's case was sad when a prince of such a character as this reigned over them.
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II. The message with which Elijah was sent to him, when he went to take possession of Naboth's vineyard, Kg1 21:17-19.
1. Hitherto God kept silence, did not intercept Jezebel's letters, nor stay the process of the elders of Jezreel; but now Ahab is reproved and his sin set in order before his eyes. (1.) The person sent is Elijah. A prophet of lower rank was sent with messages of kindness to him, Kg1 20:13. But the father of the prophets is sent to try him, and condemn him, for his murder. (2.) The place is Naboth's vineyard and the time just when he is taking possession of it; then, and there, must his doom be read him. By taking possession, he avowed all that was done, and made himself guilty ex post facto - as an accessary after the fact. There he was taken in the commission of the errors, and therefore the conviction would come upon him with so much the more force. "What hast thou to do in this vineyard? What good canst thou expect from it when it is purchased with blood (Hab 2:12) and thou hast caused the owner thereof to lose his life?" Job 31:39. Now that he is pleasing himself with his ill-gotten wealth, and giving direction for the turning of this vineyard into a flower-garden, his meat in his bowels is turned. He shall not feel quietness. When he is about to fill his belly, God shall cast the fury of his wrath upon him, Job 20:14, Job 20:20, Job 20:23.
2. Let us see what passed between him and the prophet.
(1.) Ahab vented his wrath against Elijah, fell into a passion at the sight of him, and, instead of humbling himself before the prophet, as he ought to have done (Ch2 36:12), was ready to fly in his face. Hast thou found me, O my enemy? Kg1 21:20. This shows, [1.] That he hated him. The last time we found them together they parted very good friends, Kg1 18:46. Then Ahab had countenanced the reformation, and therefore then all was well between him and the prophet; but now he had relapsed, and was worse than ever. His conscience told him he had made God his enemy, and therefore he could not expect Elijah should be his friend. Note, That man's condition is very miserable that has made the word of God his enemy, and his condition is very desperate that reckons the ministers of that word his enemies because they tell him the truth, Gal 4:16. Ahab, having sold himself to sin, was resolved to stand to his bargain, and could not endure him that would have helped him to recover himself, [2.] That he feared him: Hast thou found me? intimating that he shunned him all he could, and it was now a terror to him to see him. The sight of him was like that of the handwriting upon the wall to Belshazzar; it made his countenance change, the joints of his loins were loosed, and his knees smote one against another. Never was poor debtor or criminal so confounded at the sight of the officer that came to arrest him. Men may thank themselves if they make God and his word a terror to them.
(2.) Elijah denounced God's wrath against Ahab: I have found thee (says he, Kg1 21:20), because thou hast sold thyself to work evil. Note, Those that give up themselves to sin will certainly be found out, sooner or later, to their unspeakable horror and amazement. Ahab is now set to the bar, as Naboth was, and trembles more than he did. [1.] Elijah finds the indictment against him, and convicts him upon the notorious evidence of the fact (Kg1 21:19): Hast thou killed, and also taken possession? He was thus charged with the murder of Naboth, and it would not serve him to say the law killed him (perverted justice is the highest injustice), nor that, if he was unjustly prosecuted, it was not his doing - he knew nothing of it; for it was to please him that it was done, and he had shown himself pleased with it, and so had made himself guilty of all that was done in the unjust prosecution of Naboth. He killed, for he took possession. If he takes the garden, he takes the guilt with it. Terra transit cum onere - The land with the incumbrance. [2.] He passes judgment upon him. He told him from God that his family should be ruined and rooted out (Kg1 21:21) and all his posterity cut off, - that his house should be made like the houses of his wicked predecessors, Jeroboam and Baasha (Kg1 21:22), particularly that those who died in the city should be meat for dogs and those who died in the field meat for birds (Kg1 21:24), which had been foretold of Jeroboam's house (Kg1 14:11), and of Baasha's (Kg1 16:4), - that Jezebel, particularly, should be devoured by dogs (Kg1 21:23), which was fulfilled (Kg2 9:36), - and, as for Ahab himself, that the dogs should lick his blood in the very same place where they licked Naboth's (Kg1 21:19 - "Thy blood, even thine, though it be royal blood, though it swell thy veins with pride and boil in thy heart with anger, shall ere long be an entertainment for the dogs"), which was fulfilled, Kg1 22:38. This intimates that he should die a violent death, should come to his grave with blood, and that disgrace should attend him, the foresight of which must needs be a great mortification to such a proud man. Punishments after death are here most insisted on, which, though such as affected the body only, were perhaps designed as figures of the soul's misery after death.
III. Ahab's humiliation under the sentence passed upon him, and the favourable message sent him thereupon. 1. Ahab was a kind of penitent. The message Elijah delivered to him in God's name put him into a fright for the present, so that he rent his clothes and put on sackcloth, Kg1 21:27. He was still a proud hardened sinner, and yet thus reduced. Note, God can make the stoutest heart to tremble and the proudest to humble itself. His word is quick and powerful, and is, when the pleases to make it so, like a fire and a hammer, Jer 23:29. It made Felix tremble. Ahab put on the garb and guise of a penitent, and yet his heart was unhumbled and unchanged. After this, we find, he hated a faithful prophet, Kg1 22:8. Note, It is no new thing to find the show and profession of repentance where yet the truth and substance of it are wanting. Ahab's repentance was only what might be seen of men: Seest thou (says God to Elijah) how Ahab humbles himself; it was external only, the garments rent, but not the heart. A hypocrite may go very far in the outward performance of holy duties and yet come short. 2. He obtained hereby a reprieve, which I may call a kind of pardon. Though it was but an outside repentance (lamenting the judgment only, and not the sin), though he did not leave his idols, nor restore the vineyard to Naboth's heirs, yet, because he did hereby give some glory to God, God took notice of it, and bade Elijah take notice of it: Seest thou how Ahab humbles himself? Kg1 21:29. In consideration of this the threatened ruin of his house, which had not been fixed to any time, should be adjourned to his son's days. The sentence should not be revoked, but the execution suspended. Now, (1.) This discovers the great goodness of God, and his readiness to show mercy, which here rejoices against judgment. Favour was shown to this wicked man that God might magnify his goodness (says bishop Sanderson) even to the hazard of his other divine perfections; as if (says he) God would be thought unholy, or untrue, or unjust (though he be none of these), or any thing, rather than unmerciful. (2.) This teaches us to take notice of that which is good even in those who are not so good as they should be: let it be commended as far as it goes. (3.) This gives a reason why wicked people sometimes prosper long; God is rewarding their external services with external mercies. (4.) This encourages all those that truly repent and unfeignedly believe the holy gospel. If a pretending partial penitent shall go to his house reprieved, doubtless a sincere penitent shall go to his house justified.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv17–23 Behold, I will bring evil upon thee,.... Upon his…
Behold, I will bring evil upon thee,.... Upon his own person, by cutting him off with a violent death, though his family was so numerous, having no less than seventy sons:
and will cut off from Ahab him that pisseth against the wall, and him that is shut up and left Israel; See Gill on Kg1 14:10.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv19, 20, 23, 24, 27, 29 Saying - Thou hast murdered an innocent man; and…
Saying - Thou hast murdered an innocent man; and instead of repenting for it, hast added another piece of injustice and violence to it, and art going confidently and cheerfully to reap the fruit of thy wickedness. Thy blood - The threatening was so directed at first; but afterwards, upon his humiliation, the punishment was transferred from him to his son, as is expressed, ver. 29, yet upon Ahab's returning to sin, in the next chapter, he brings back the curse upon himself, and so it is no wonder if it be in some sort fulfilled in him also.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv18, 19, 20, 23, 25, 27, 29 Verse 18. Go down to meet Ahab] This was…
Verse 18. Go down to meet Ahab] This was the next day after the murder, as we learn from the above quotation, 2Kg 9:26.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv18, 20, 23, 25, 27, 29 1Ki 21:18-19. Arise, go to meet Ahab, which is…
1Ki 21:18-19. Arise, go to meet Ahab, which is in Samaria — That is, who reigns in Samaria. Behold, he is in the vineyard of Naboth — Or, rather, he will be there by the time thou comest thither. And speak unto him, Hast thou killed and also taken possession? — Thou hast murdered an innocent and righteous man; and, instead of repenting of thy crime, hast added another piece of injustice and violence to it, and art going, confidently and cheerfully, to reap the fruit of thy wickedness. He ascribes Jezebel’s act to Ahab, because Jezebel did it by his connivance, consent, and authority, and for the gratification of his inordinate desire. In the place where dogs licked, &c. — Instead of the place, some would render the original word here used, the manner, and so the sense of the passage will be, As the dogs licked, or, in like manner as they licked Naboth’s blood, even so shall they lick thy blood: mark what I say, even thine. According to this reading, the prophet foretold that this judgment should come upon him, but did not assign the place; accordingly, the dogs licked Ahab’s blood, not in Jezreel, but in Samaria, 1Ki 22:38. If, however, our translation be preferred, it may be observed, 1st, Ahab’s blood was licked by the dogs, if not in the same individual, yet in the same general place, Jezreel being in the territory of Samaria. 2d, This was particularly accomplished in his son Joram, as is affirmed 2Ki 9:25-26, whose blood is not improperly called Ahab’s, children being said to be born of their parents’ blood. The expression, indeed, thy blood, even thine, seems to show that the threatening was at first denounced against Ahab’s person, and designed to be fulfilled in him: but afterward, upon his humiliation, the punishment was in part transferred from him to his son, as is expressed 1Ki 21:29; yet upon Ahab’s returning to sin, as is related in the next chapter, he brought back the curse upon himself, and so it is no wonder that it was in some sort fulfilled in him also.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv19, 20, 21, 23, 25, 26, 27, 29 Hast thou killed, and also taken possession? - These…
Hast thou killed, and also taken possession? - These words rebuke especially Ahab’s indecent haste. He went to Jezreel the very day after Naboth’s execution 2Ki 9:26.
The prophecy following had a double fulfillment. The main fulfillment was by the casting of the dead body of Jehoram into Naboth’s plot of ground at Jezreel, where, like Naboth’s, it was left for the dogs to eat 2Ki 9:25. This spot, which was just outside the city wall, and close to a gate 2Ki 9:31, was probably the actual scene of Naboth’s execution. Here did dogs lick Ahab’s blood, that is, his son’s blood, the execution of the full retaliatory sentence having been deferred to the days of his son, formally and explicitly, on Ahab’s repentance 1Ki 21:29. But, besides this, there was a secondary fulfillment of the prophecy, when, not at Jezreel but at Samaria (marginal reference), the actual blood of Ahab himself, was licked by dogs, only in a way that implied no disgrace. These two fulfillments are complementary to each other.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv19, 20, 21, 22, 23, 24, 25, 26, 27, 29 Possession, by desire; though he was yet only on…
Possession, by desire; though he was yet only on the road. (Menochius) --- Perhaps he had sent his servants before. (Haydock) --- Place, not precisely, as Achab was slain in Samaria. (Menochius) --- But Naboth’s vineyard, perhaps, was not far distant from the pool, where dogs licked the blood of the king. (Haydock) --- On account of Achab’s repentance, the sentence was (ver. 29.; Calmet) rather changed, and his son Joram was substituted in his stead, 4 Kings ix. 25. Jehu, and his captain, Badacer, were present, when Elias denounced this sentence upon the family of Achab; and they concluded that the prediction regarded Joram. He had, perhaps, taken part with his impious parents, and promoted the same crimes. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv17, 19, 20, 21, 27 ELIJAH DENOUNCES JUDGMENTS AGAINST AHAB AND JEZEBEL. (Kg1 21:17-29)
ELIJAH DENOUNCES JUDGMENTS AGAINST AHAB AND JEZEBEL. (Kg1 21:17-29)
Hast thou killed, and also taken possession?--While Ahab was in the act of surveying his ill-gotten possession, Elijah, by divine commission, stood before him. The appearance of the prophet, at such a time, was ominous of evil, but his language was much more so (compare Eze 45:8; Eze 46:16-18). Instead of shrinking with horror from the atrocious crime, Ahab eagerly hastened to his newly acquired property.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv18, 19, 20, 21, 23, 25, 27, 28 ELIJAH’S PROPHECY AGAINST AHAB, 1Ki_21:17-29.
ELIJAH’S PROPHECY AGAINST AHAB, 1Ki_21:17-29.
18. Which is in Samaria — Or, who reigns in Samaria. The words merely designate the seat of Ahab’s government, and his usual place of residence; not that the prophet is to meet Ahab in Samaria, or that Naboth’s vineyard was in Samaria.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 29 17–29. Elijah meets Ahab and tells him God’s sentence.…
17–29. Elijah meets Ahab and tells him God’s sentence. Ahab repents and the punishment is deferred (Not in Chronicles)
18. which is [R.V. dwelleth] in Samaria] This change is necessary for consistency in the narrative. There is no verb in the original, as will be seen from the italics of A. V. The verbs describing the action first of Ahab and then of Elijah, shew that both had gone down, the one from Samaria, and the other, perhaps, from Carmel, to the city of Jezreel, which lay on lower ground than either.
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to possess it] R.V. to take possession of it. Thus it is shewn that the expression is the same as in 1Ki_21:15-16; 1Ki_21:19.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv17, 18, 19, 20, 21, 25, 26, 27, 29 (17) Elijah.—We have heard nothing of him since the…
(17) Elijah.—We have heard nothing of him since the call of Elisha, as though he had once more retired to solitude. In the mere political service of the preceding chapter, important in the eyes of the world, he takes no part; but emerges now for the higher moral duty of rebuking crime, and avenging innocent blood, in what Eastern tyranny would deem a very trivial matter. Ahab’s address to him seems to imply wonder at his unusual appearance among men.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv17–29 And the word of the Lord came to Elijah…
And the word of the Lord came to Elijah the Tishbite, saying As in 1Ki_17:1, 8 18:1
Vers. 17-24.
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Divine Retaliation.
We have just seen Naboth martyred because of his fidelity to law; we have seen him murdered by men who in the name of law violated all the laws of God and man.
Now the dispensation under which these men lived promised a present recompense, a temporal reward, to obedience, and it denounced temporal punishment against "every transgression and disobedience." We may imagine, consequently, how this tragedy would strike the men of that age. They would see in it a direct failure of justice. They would ask whether there was a God that judgeth in the earth. They would look, and especially the God-fearing amongst them, in utter perplexity and distress on this conspicuous instance of the triumph of force and wrong. "What is the Almighty," they would be tempted to ask," that we should serve him? and what profit should we have if we pray unto him?" (Job_21:15) They would be tempted to think that "in keeping of his commandments there was no reward; yes, even tempted to say in their hearts, "There is no God". (Psa_53:1)
It would have been strange, therefore, if such a red-handed, cold-blooded murder had passed unnoticed and unavenged; if the dogs had been left to feast on the remains of Naboth, and Ahab had been suffered to enter on his vineyard without protest. But this was not to be. The men of Jezreel had not seen the last act in the tragedy. They must learn that "no reckoning is brought in the midst of the meal; the end pays for all;" they must be taught to count no man happy before his death. They must be reminded that there is a prophet in Israel, and a God of Israel who will by no means clear the guilty. And so Elijah, the great restorer of the law, stands forth to avenge the death of Naboth, the law-keeper, at the hands of law-breakers.
take possession of the vineyard of Naboth, which he refused to give thee for money, for Naboth is not alive, but dead. Did the king stop. to ask how this death had been brought about? Did he know the shameful crime that had been committed in his name, and under his palace walls? He must have known something of it, if not all. Even if he thought it prudent to ask no questions, still he would remember the significant promise of ver. 7; he would have some suspicions of the purpose for which the royal seal was required; and it would be clear to him, even if he did not know the exact circumstances, that somehow Jezebel had compassed Naboth"s death. It was clear to him that this vineyard was bought at the price of blood.
But he will not let such considerations as these hinder his enjoyment of it. All he thinks of or cares for is this, that the vineyard is his and he can enter upon it at once. He will enter upon it at once. His chariot shall bear him to the spot. He will view his new property that day; he will begin his garden of herbs forthwith.
The citizens of Jezreel, the "elders," and "children of Belial" amongst them, see the royal chariot crossing the plain, breasting the hill, entering the city. They know full well what is its destination. There is hardly a child in the city but guesses the king"s errand. It causes them no surprise when the chariot and its escort pass on to the vineyard of Naboth. But they shall learn, and through them all Israel shall learn, that there is a just God in heaven, and that even the king is responsible to a Higher Power; and they shall know that God Himself is against the evildoer, and shall render to every man according to his works (Pro_24:12; Mat_16:27; 2Ti_4:14)
For who is this that strides up to the king as he stands in the coveted vineyard, and shapes his projects concerning it? It is a prophet the dress proves that; a glance shows that it is the dreaded, mysterious prophet Elijah. "Behold Elijah" (1Ki_18:8, 1Ki_18:11) is on their lips. Whence has he come? Since the day of Carmel he has been hidden from their view. They had often wondered why he had so suddenly disappeared; whether he was still alive; whether the Spirit had cast him upon some mountain or into some valley; (2Ki_2:16) whether he was hiding among foreigners as he had done before. And now he is amongst them again. And Jehu and Bidkar at least, (2Ki_9:25) and probably others with them, presently understand the reason of his sudden reappearance. "Hast thou killed," he thunders forth, "and also taken possession?" They see the guilty look on Ahab"s face; they note his ashy paleness; they observe how he trembles helplessly from head to foot. Then they hear the terrible doom and their ears tingle, as Elijah"s impassioned words fall upon them saith the Lord, In the place where dogs licked the blood of Jezebel shall dogs lick thy blood, even thine." They hear, and Ahab hears, that for him a death as cruel and shameful as Naboth"s is reserved; that, king though he is, he shall come to the dogs at the last. But more: they presently learn that for his children, born in the purple and delicately nurtured, there remains a reckoning; that their blood must be shed, their bodies torn of beasts, like those of Naboth"s sons. Nor shall proud Jezebel, the prime mover in this murder, escape. In the open space before the city wall the dogs which devoured the flesh of Naboth shall feast upon her dead body. All this was spoken in the broad day, before king and retinue, by a prophet whose words had never fallen to the ground. The king is found out; he is taken red-handed in the blossoms of his sin, Yesterday the crime, today the sentence. We may compare the feelings of that group standing in the vineyard with those of that surging crowd who saw Robespierre standing under the guillotine to which he had consigned so many. hundreds of Frenchmen. "Aye, Robespierre, there is a God." We may imagine how they stood for a while transfixed to the spot; how, when Elijah had hurled his words at the king, he strode away and left them to rankle in his mind. But the thing was not done in a corner, and it could not be kept secret. As the chariot returns to Samaria the townsman in the street, the peasant in the field, perceive that something untoward has happened. The news of Elijah"s reappearance spreads like wildfire; his scathing words are passed from lip to lip; every town and hamlet soon knows that Naboth is avenged; it knows that with what measure king and queen meted to him it shall be measured to them again.
The lessons which this public manifestation of the righteous judgment of God had for the men of that age, and some of which it has still, may be briefly stated in the words of Scripture. Among them are these:
1. "The eyes of the Lord are in every place beholding the evil and the; (Pro_15:3) God doth know, and there is knowledge in the Most High (Psa_73:11; cf. Psa_11:4)
2. "Verily there is a reward for the righteous; verily he is a God thatjudgeth in the earth". (Psa_58:11) "Thou beholdest mischief and spite, to requite it with thy hand". (Psa_10:14)
3. "Be sure your sin will find you out". (Num_32:23)
4. "Though hand join in hand, the wicked shall not be unpunished". (Pro_11:21)
5. "I will come near to you in judgment, and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord". (Mal_3:5)
6. "Whoso sheddeth man"s blood, by man shall his blood be shed". (Gen_9:6)
7. "Life for life, eye for eye, tooth, for tooth, hand or hand, foot for foot, burning for burning, wound for wound, stripe for stripe". (Exo_21:23-25) "God loves to punish by retaliation" (Hall),
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv17, 20, 25, 27 And the word of the Lord came to Elijah…
1Ki_21:17-19
And the word of the Lord came to Elijah the Tishbite.
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Elijahs mission of judgment
We bend our attention exclusively on the part played by Elijah amid these terrible transactions.
I. He was called back to service. How many years had elapsed since last the word of the Lord had come to Elijah, we do not know. Perhaps five or six. All this while he must have waited wistfully for the well-known accents of that voice, longing to hear it once again. Hours, and even years, of silence are full of golden opportunities for the servants of God. In such cases, our conscience does not condemn us or accuse us with any sufficient reason arising from ourselves. Our simple duty, then, is to keep clean, and filled, and ready; standing on the shelf, meet for the Masters use; sure that we serve if we only stand and wait; and knowing that He will accept, and reward, the willingness for the deed. Nevertheless, thou didst well, in that it was in thine heart.
II. Elijah was not disobedient. Once before, when his presence was urgently required, he had arisen to flee for his life. But there was no vacillation, no cowardice now. His old heroic faith had revived in him again. His spirit had regained its wonted posture in the presence of Jehovah. His nature had returned to its equipose in the will of God.
III. He was acting as an incarnate conscience. Naboth was out of the way; and Ahab may have solaced himself, as weak people do still, with the idea that he was not his murderer. How could he be? He had been perfectly quiescent. He had simply put his face to the wall and done nothing. Often a man, who dares not do a disgraceful act himself, calls a subordinate to his side, and says: Such a thing needs doing; I wish you would see to it. Use any of my appliances you will; only do not trouble me further about it--and of course you had better not do anything wrong. In Gods sight that man is held responsible for whatever evil is done by his tool in the execution of his commission. The blame is laid on the shoulders of the Principal; and it will be more tolerable for the subordinate than for him in the day of judgment. Further than that, but on the line of the same principle, if an employer of labour, by paying an inadequate and unjust wage, tempts his employes to supplement their scanty pittance by dishonest or unholy methods, he is held responsible, in the sight of Heaven, for the evil which he might have prevented, if he had not been wilfully and criminally indifferent. It is sometimes the duty of a servant of God fearlessly to rebuke sinners who think their high position a licence to evil-doing, and a screen from rebuke. And let all such remember that acts of high-handed sin often seem at first to prosper.
IV. He was hated for the truths sake. And Ahab said to Elijah, Hast thou found me, O mine enemy? Though the king knew it not, Elijah was his best friend; Jezebel his direst foe. But sin distorts everything. It is like the grey dawn which so obscures the most familiar objects that men mistake friends for foes, and foes for friends: as in the old story, the frenzied King of Wales slew the faithful hound that had saved his child from death. Many a time have men repeated the error of the disciples, who mistook Jesus for an evil spirit, and cried out for fear.
V. He was a true prophet. Each of the woes which Elijah foretold came true. Ahab postponed their fulfilment, by a partial repentance, for some three years but, at the end of that time, he went back to his evil ways, and every item was literally fulfilled. But as we close this tragic episode in his career, we rejoice to learn that he was reinstated in the favour of God; and stamped again with the Divine imprimatur of trustworthiness and truth. (F. B. Meyer, B. A.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v17 1Ki_21:19. Hast thou killed, and also taken possession?—Crime traced…
CRITICAL AND EXPLANATORY NOTES.—
1Ki_21:19. Hast thou killed, and also taken possession?—Crime traced back to the true criminal, for he, even more than Jezebel, actuated the deed. God is “swift to mark iniquity.” See Note on chap. 1Ki_22:38.
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1Ki_21:20. Hast thou found me?—The Vulgate errs, and Luther is thereby misled. “Hast thou ever found me thine enemy?” הַמְצָאתַנִי from מָצָא, to come at, overtake, acquire, arrest, seize.
1Ki_21:21. Will take away thy posterity—Lit. “Extinguish thee before me.”
1Ki_21:29. Seest thou how Ahab humbleth, &c.—Even the external sign of Ahab’s repentance God regards as occasion for reprieve, though Ahab was so notable and manifold a criminal (1Ki_21:25-26) He is “slow to anger and of great mercy” But the sentence would come upon his son, Jehoram, who, met by Jehu, was mortally wounded, and the house of Ahab thus ceased. Elijah’s prophecy of Ahab’s despicable death was literally fulfilled, as the following chapter shows.—W. H. J.
HOMILETICS OF 1Ki_21:17-29
THE MESSENGER OR APPROACHING DOOM
THE histories of the Old Testament were designed as standing lessons of edification to the church; by them, those who are dead may be considered as still speaking to us. They speak to us of the frailty of man, of the evil of sin and its certain punishment, of the spirituality of the law of God, of the need we have of a Saviour and a Sanctifler; they preach to us, as Paul did to Felix, of temperance, righteousness, and judgment to come, and they make us tremble. He who gives the dew, the sunbeam, the rain, and the snow to refresh and fertilize the world of nature, has given to us the promises, prophecies, doctrines, and histories of His Word to enrich and vivify the world of grace. In this paragraph we learn the effect of the message of God sent by Elijah in producing in Ahab a temporary humiliation; and the effect of Ahab’s humiliation in securing a temporary reprieve.
I. That the messenger of approaching doom is divinely commissioned (1Ki_21:17). “The word of the Lord came to Elijah.” Daring and fierce as was Elijah, he would never have dared to pronounce this fearful doom on the house of Ahab if he had not been divinely authorized. It is a vast privilege to be the messenger of mercy to the erring, but it also involves the responsibility of sometimes being the messenger of wrath and judgment. Woe be to him who threatens more or less than God commands: in the one case he sins by presumption; in the other, by lack of fidelity. Some men are more fitted by temperament and training to be messengers of doom. The stern and faithful Elijah would not shrink from declaring all the counsel of God.
II. That the messenger of approaching doom comes to us when enjoying the fruits of the sin he denounces (1Ki_21:18). Ahab got his vineyard, entered into possession, and was enjoying its produce and the prospect of what he intended it to be, when he is startled by the voice of vengeance sounding in his ears. The scene is changed, the very leaves of the vineyard seem dripping with the blood of the murdered Naboth, demanding instant retribution! Every sinner carries in his breast an Elijah—an accusing conscience, which in the worst is never wholly extinct. As the serpent in the fable which, while frozen with cold, was torpid and insensible, and seemed utterly bereft of all vitality, yet when brought before the fire quickly recovered its venom and its strength, so conscience may remain dull and lifeless for a season; but when once, through the Providence of God or the force of affliction or the sentence of the law, it is quickened into life, the sinner will assuredly find that it has not lost its energy, and will never lose its sting. The spirit of a man will sustain his infirmity; but a wounded spirit who can bear? By rendering our moral consciousness so acute and discriminating, God retains a powerful hold of the mind of man, and He has wonderfully adapted His holy Word to act upon our affections, to awaken our fears, and to exhibit before us the sad consequences of guilt.
III. That the messenger of approaching doom delivers his message with fearlessness and fidelity (1Ki_21:19-26).
1. The doom is pronounced with unmistakable explicitness and fulness. It is threefold in its application. The first had respect to Ahab himself (1Ki_21:19). The second to Jezebel (1Ki_21:23). The third had respect to the posterity of both (1Ki_21:21-22; 1Ki_21:24). As the sin of one is extended to and shared by others, so is its punishment. The sinner will be made fully aware of the sins for which he suffers, and it is this that will add sharpness to his suffering.
2. The doom was justified by the excess of wickedness committed (1Ki_21:20; 1Ki_21:25-26). These words intensify the thought of Ahab’s extreme wickedness, and show the reason of the bitter judgments that were pronounced against him. He had become so utterly abandoned to sin and crime as to lose all moral principle and power to resist evil. He allowed himself to be completely governed by his wicked and imperious wife. Her influence caused him to introduce the worship of Baal (1Ki_16:31), to allow the slaughter of the prophets of Jehovah (1Ki_18:4), to let Elijah be driven into banishment (1Ki_19:2), and finally to murder Naboth and seize his land (1Ki_21:6; 1Ki_21:15). The justice of God provides that the punishment of the sinner shall be commensurate with the nature and extent of his sin.
IV. That the messenger of approaching doom may not always see the fulfilment of the prediction he is commanded to announce.
1. Threatened doom may produce a temporary repentance (1Ki_21:27). Under the severe threatening of the prophet, seconded by the sure voice of conscience, Ahab bowed himself to the dust, oppressed by a burden too heavy for him. What could be more foreign to the habits of this proud, luxurious, and tyrannical prince than sackcloth and fasting—than torn garments and the slow footstep and dejected eye of penitential grief? What can be a greater proof of the power of God over the mind of sinners, when such a man is convinced, though he is not converted; is humbled, though he is not renewed. There may be a sorrow of the eyes, but not of the heart; sorrow for the threatened judgment, but not for the sin which provoked that judgment.
2. A temporary repentance may delay threatened doom (1Ki_21:28-29). It is evident that Ahab’s repentance, if repentance it may be called, was partial, transitory, and insincere, accompanied by no change of heart or life; but such as it was it illustrates God’s readiness to notice the first symptoms of return. Ahab’s humiliation shall prorogue the judgment: such as was the penitence, such shall be the reward—a temporary reward for a temporary penitence. If a partial penitent may be reprieved, surely a sincere believing penitent will be justified!
LESSONS:—
1. Sin cannot remain long without discovery.
2. God gives ample warning before He punishes the sinner.
3. God gives the utmost credit to the slightest symptoms of repentance: He is slow to wrath.
4. Repentance, if not genuine, though it may delay, will not finally avert, the deserved punishment.
AHAB AND ELIJAH (1Ki_21:20)
The keynote of Elijah’s character is force—the force of righteousness. The whole of his career is marked by this one thing—the strength of a righteous man. And then, on the other hand, this Ahab—the keynote of his character is the weakness of wickedness, and the wickedness of weakness Think of him weakly longing—as idle and weak minds in lofty places always do—after something that belongs to somebody else; with all his gardens, coveting the one little herb-plot of the poor Naboth; weak and worse than womanly, turning his face to the wall and weeping when he cannot get it; weakly desiring to have it, and yet not knowing how to set about accomplishing his wish; and then—as is always the case, for there are always tempters everywhere for weak people—that beautiful fiend by his side, like the other queen in our great drama, ready to screw the feeble man that she is wedded to, to the sticking place, and to dare anything, to grasp that on which the heart was set. And so the deed is done: Naboth sale stoned out of the way; and Ahab goes down to take possession! The lesson of that is, my friend, weak dallying with forbidden desires is sure to end in wicked clutching at them. The king gets the crime done, shuffles it off himself on to the shoulders of his ready tools in the little village, goes down to get his toy and gets it, but he gets Elijah along with it, which was more than he reckoned on. When, all full of impatience and hot baste to solace himself with his new possession, he rushes down to seize the vineyard, he finds there, standing at the gate, waiting for him—black-browed, motionless, grim, an incarnate conscience—the prophet he had not seen for years, the prophet he had last seen on Carmel bearding alone the servants of Baal, and executing on them the solemn judgment of death; and there leaps at once to his lip, “Hast thou found me, O mine enemy?”
I. I find here, in the first place, this broad principle: Pleasure won by sin is peace lost. That is my first thought. Ah! my brother, it does not need that there should be a rebuking prophet standing by to work out that law. God commits the execution of it to the natural operations of our own consciences and our spirits.
1. Here is the fact in men’s natures on which it partly depends: when sin is yet tempting us, it is loved; when sin is done, it is loathed. Action and reaction, as the mechanicians tell us, are equal and contrary. The more violent the blow with which we strike upon the forbidden pleasure, the further back the rebound after the stroke. When sin tempts—when there hangs glittering before a man the golden fruits that he knows he ought not to touch, then, amidst the noise of passion or the sophistry of desire, conscience is silenced for a little while. Like a mad bull, the man that is tempted lowers his head and shuts his eyes, and rushes right on. The moment that the sin is done, that moment the passion or desire which tempted to it is satiated, and ceases to exist for the time. Passion fulfils itself and expires. The desire is satisfied, and it turns into a loathing. The tempter draws us to him, and then unveils the horrid face that lies beneath the mask. When the deed is done and cannot be undone, then comes satiety; then comes the reaction of the fierce excitement, the hot blood begins to flow more slowly; then rises up in the heart, conscience; then rises up in majesty in the soul, reason; then flushes and flares before the eye the vivid picture of the consequences. His enemy has found the sinner. He has got the vineyard—Ay, but Elijah is there, and his dark and stern presence sucks all the brightness and the sunshine out of the landscape; and Naboth’s blood stains the leaves of Naboth’s garden! There is no sin which is not the purchase of pleasure at the price of peace.
2. The silence of a seared conscience is not peace. For peace, you want something more than that a conscience shall be dumb. For peace, you want something more than that you shall be able to live without the daily sense and sting of sin. You want not only the negative absence of pain, but the positive presence of a tranquillising guest in your heart—that conscience of yours, testifying with you, blessing you in its witness, and shedding abroad rest and comfort. It is easy to kill a conscience, after a fashion, at least. It is easy to stifle it. As the old historian says about the Roman armies that marched through a country, burning and destroying everything: “They make a solitude, and they call it peace;” and so men do with their living consciences: they stifle them, sear them, forcibly silence them somehow or other, and then, when there is a dead stillness in the heart, broken by no voice of either approbation or blame, but doleful, like the unnatural quiet of a deserted city, then they say it is peace, and the man’s uncontrolled passions and unbridled desires dwell solitary in the fortress of his own spirit! You may almost attain to that. Do you think it is a goal to be set before you as an ideal of human nature? The loss of peace is certain, the presence of agony is most likely, from every act of sin.
3. And so it is not only a crime that men count it when they do wrong, but it is a blunder. Sin is not only guilt, but it is a mistake. “The game is not worth the candle,” according to the French proverb. The thing that you buy is not worth the price you pay for it. Sin is like a great forest-tree that we may sometimes see standing up green in its leafy beauty, and spreading a broad shadow over half a field; but when we get round on the other side, there is a great dark hollow in the very heart of it, and corruption is at work there. It is like the poison tree in travellers’ stories, tempting weary men to rest beneath its thick foliage, and insinuating death into the limbs that relax in the fatal coolness of its shade. It is like the apples of Sodom, fair to look upon, but turning to acrid ashes on the unwary lips. It is like the magician’s rod that we read about in old books. There it lies; and if tempted by its glitter, or fascinated by the power it proffers you, you take it in your hand, the thing starts into a serpent with erected crest and sparkling eye, and plunges its quick barb into the hand that holds it, and sends poison through all its veins. Do not touch it. Every sin buys pleasure at the price of peace. Elijah is always waiting at the gate of the ill-gotten possession.
II. Sin is blind to its true friends and its real foes. “Hast thou found me, O mine enemy?” Elijah was the best friend he had in his kingdom. And that Jezebel there, the wife of his bosom, whom he loved and thanked for this thing, she was the worst foe that hell could have sent him. Ay, and so it is always. The faithful rebuker, the merciful inflictor of pain, is the truest friend of the wrong-doer. The worst enemy of the sinful heart is the voice that either tempts it into sin, or lulls it into self-complacency.
1. And this is one of the certainest workings of evil desires in our spirits, that they pervert for us all relations of things—that they make us blind to all the moral truths of God’s universe. Sin is blind as to itself, blind as to its own consequences, blind as to who are its friends and who are its foes, blind as to earth, blind as to another world, blind as to God. The man that walks in the vain show of transgression, whose heart is set upon evil—he fancies that ashes are bread, and stones gold (as in the old fairy story); and, on the other hand, he thinks that the true sweet is the bitter, and turns away from God’s angels and God’s prophets with “Hast thou found me, O mine enemy?” That is the reason, my friend, of not a little of the infidelity that haunts this world—that sin perverted and blinded stumbles about in its darkness, and mistakes the face of the friend for the face of the foe.
2. And then, again, God sends us a Gospel full of dark words about evil. It deals with that fact of sin as no other system ever did. There is no book like the Bible for these two things—for the lofty notion that it has about what man may be and ought to be, and for the notion that it has of what man is. It does not degrade human nature because it tells us the truth about human nature as it is. The darkest and bitterest sayings about transgression, they are veiled promises. It does not make the consequences of sin which it writes down. You and I make them for ourselves, and it tells us of them. Did the lighthouse make the rock that it stands on? Is it to be blamed for the shipwreck? If a man will go full tilt against the thing which he knows will ruin him, what is the right name for him that hedges it up with a prickly fence of thorns, and puts a great light above it, and writes below, “If thou comest here, thou diest?” Is that the work of an enemy? And yet that is why people talk about the gloomy views of the Gospel, about the narrow spirit of Christianity, about the harsh things that are here! The Bible did not make hell. The Bible did not make sin the parent of sorrow. The Bible did not make it certain that “any transgression and disobedience should reap its just recompense of reward.” We are the causes of their coming upon ourselves; and the Bible but proclaims the end to which the paths of sin must lead, and beseechingly calls to us all, “Turn ye, turn ye! why will ye die?” And yet, when it comes to you, how many of you turn away from it, and say, “It is mine enemy!”
3. Ay, and more than that: sin makes us fancy that God Himself is our enemy; and sin makes that thought of God that ought to be most blessed and most sweet to us, the terror of our souls. God will not let us alone when we transgress. God in His love hath appointed that sin shall breed sorrow. But we—we do wrong; and then, for God’s Providence, and God’s Gospel, and God’s Son, and God Himself, there rises up in our hearts the hostile feeling, and we think that He is turned our enemy, and fights against us! But oh! He only fights against us that we may submit, and love Him. If He comes to you with rebuke, and meets you when you are at the very door of your sin, and busy with your transgression, usher Him in, and thank Him, and bless Him for words of threatening, for merciful severity, for conviction of sin; because conviction of sin is the work of the Comforter; and all the threatenings and all the pains that follow and track like swift hounds the committer of evil, are sent by Him who loves too wisely not to punish transgression, and loves too well to punish without warning, and desires only, when He punishes, that we should turn from our evil way, and escape the condemnation. An enemy, or a friend—which is God in His truth to you?
III. The sin which mistakes the friendly appeal for an enemy lays up for itself a terrible retribution.
1. Elijah comes here and prophesies the fall of Ahab. The next peal, the next flash, fulfil the prediction. There, where he did the wrong, he died. In Jezreel, Ahab died. In Jezreel, Jezebel died. The threatened evil was foretold that it might lead the king to repentance, and that thus it might never need to be more than a threat; but, though Ahab was partially penitent, and partially listened to the prophet’s voice, yet, for all that, he went on in his evil way. Therefore the merciful threatening becomes a stern prophecy, and is fulfilled to the very letter. And so when God’s message comes to us, if we listen not to it, and turn not to its gentle rebuke, Oh! then we gather up for ourselves an awful futurity of judgment, when threatening darkens into punishment, and the voice that rebuked swells into the voice of final condemnation.
2. When a man fancies that God’s prophet is his enemy, and dreams that his finding him out is a calamity and a loss, that man may be certain that something worse will find him out some day. His sins will find him out, and that is worse than the prophet’s coming! Picture to yourself this—a human spirit shut up with the companionship of its forgotten and dead transgressions! There is a resurrection of acts, as well as of bodies. Think what it will be for a man to sit surrounded by that ghastly company, the ghosts of his own sins!—and as each forgotten fault and buried badness comes, silent and sheeted, into that awful society, and sits itself down there, think of him greeting each with the question, “Thou too? What! are you all here? Hast thou found me, O mine enemy?” And from each bloodless spectral lip there tells out the answer, the knell of his life: “I have found thee, because thou hast sold thyself to work evil in the sight of the Lord.”
3. Ah! my friend, if that were all we had to say, it might well stiffen us into stony despair. Thank God—thank God! such an issue is not inevitable. Christ speaks to you. Christ is your friend. He loves you, and He speaks to you now—speaks to you of your danger, but in order that you may never rush into it and be engulphed by it; speaks to you of your sin, but in order that you may say to him, “Take thou it away, O merciful Lord;” speaks to you of justice, but in order that you may never sink beneath the weight of His stroke; speaks to you of love, in order that you may know, and fully know, the depth of His graciousness. When he says to you, “I love thee; love thou Me; I have died for thee; trust Me, live by Me, and live for Me,” will you not say to Him, “My Friend, My Brother, My Lord, and My God”?—(Condensed from A. Maclaren).
GERM NOTES ON THE VERSES
1Ki_21:17-29. The inevitable doom of a wicked life. I. Does not come without sufficient warning. II. Will be commensurate with the sins committed. III. May be averted by timely repentance.
1Ki_21:17. Though much wickedness goes apparently without further evil results and without the chastisement of the just Judge in heaven, yet still all will be demanded; and at the Divine judgment-seat everything will be discovered, and everything, to the uttermost farthing, accounted for. The blood of Naboth, which Ahab thought had been swallowed up by the earth, cried to heaven, and found there judgment and vengeance. Like a lightning flash comes the word from heaven into the dark soul of Ahab, and made him feel that no net of human evil can be woven thickly enough to conceal the crime which it veils from the all-seeing eye.—Menken.
1Ki_21:19. “Hast thou killed?” Individual responsibility for wrong doings.
1. Not transferable.
2. Not to be evaded, though others commit the wrong to which we consent.
3. Unalterably recognised in punishment.
—“In the place where dogs licked the blood of Naboth,” &c. So Aristobulus, king of Jewry, vomited abundance of blood, and soon after breathed his last, in the very place where he had slain his brother Antigonus, and acknowledged it to be the just hand of God upon himself. So Selymus, the great Turk, struck with a loathsome and incurable disease, ended his days at Chiurlus with an untimely and tormenting death, where he had disloyally joined battle against his aged father Bajazet, A.D. 1511. So Henry III., king of France, was stabbed to death by a Jacobin friar in that very chamber where he and his bloody brother Charles IX. had, some few years before, plotted the Parisian massacre.—Trapp.
1Ki_21:20-26. Great wickedness and terrible retribution. I. Idolatry is a great abomination in the sight of God. II. There is no possible sin an idolater may not be instigated to commit. III. The consequences of sin and its punishment extend to others.
1Ki_21:20. An unwelcome visitor.
1. The question of Ahub. “Hast thou found me, O mine enemy?”
1. This question indicates past association. “Thou!” Ahab had frequently met with Elijah before: in the previous chapters we find the prophet and the king in most intimate relationships.
2. The question indicates disquietude on the part of Ahab. Directly the stately form of Elijah appeared to him, the greed, passion, and murder of the last few days crowded in upon his memory. How happy that Christian man whose very presence strikes terror into the sinful heart!
3. This question shows that criminal offenders often pass an incorrect judgment upon men who administer rebuke to them. Ahab designates Elijah his enemy. What a mistake! Had not the prophet been the instrument of benefit to the king and his country? Had he not prayed on Mount Carmel that the drought might cease, and had he not worked at the same time for the extermination of idolatry? What more could he have done, either for the temporal or spiritual welfare of his compeers? And yet Ahab calls such a man an enemy, when he was in reality his truest friend! See the blinding power of covetousness!
4. We gather from this question that the gratification of unholy desire never brings tranquillity. Humanly speaking, Ahab was in the very height of success. He was a king, the long-desired vineyard had come into his possession. What is there to prevent enjoyment? Surely nothing. Yes; God vindicates the oppressed; and though Naboth is dead, he is not forgotten. Heaven will not permit so foul a deed to go unpunished. Hence the monarch’s unrest. II. The response of Elijah. “I have found thee.”
1. Elijah was divinely commissioned to seek Ahab. “And the Word of the Lord came to Elijah the Tishbite, saying, Arise, go down to meet Ahab, king of Israel, which is in Samaria: behold, he is in the vineyard of Naboth, whither he is gone down to possess it” (1Ki_21:17-18). How God pursues evil men with mercy! Even punishment is but love speaking with more emphatic voice. Elijah was obedient to the expressed wish of God; he did not plead timidity at standing to rebuke a monarch; but went boldly and faithfully to perform his duty. What a happy pattern of a Christian minister!
2. The reason assigned for the search. “I have found thee because thou hast sold thyself to work evil in the sight of the Lord.” The prophet, no doubt, came to rebuke Ahab, and also to be instrumental in his reformation. The king must not be left without some effort for his restoration to purity of character. When ministers know that men have fallen into deep sin, they should at once visit them, to prevent further apostacy, and, if possible, to repair the past. In doing this the prophet may meet with an unkindly greeting, but the ultimate issue will be good.
3. How high social position is frequently degraded. We find here that a king had sold himself to sin. Kings, of all men, should be righteous in their conduct, as their example must necessarily exercise a great influence upon the nation to which they belong. How fearful their responsibility! What a terrible bargain had Ahab made: “Sold thyself to work evil!”
1. It was a voluntary bargain—“Thyself.”
2. It was a mad bargain—“To work evil.” For how many lives would this be a fitting inscription! To work evil seems to be the life-purpose of many around us. Think of the destiny to which this will lead them! Let the time past of our lives suffice in which we have wrought evil.—J. S. Exell.
—Great is the power of conscience. Upon the last meeting, for aught we know, Ahab and Elijah parted friends. The prophet had lackeyed his coach and took a peaceful leave at this town’s end: now, Ahab’s heart told him, neither needed he any other messenger that God and His prophet were fallen out with him. His continuing idolatry, now seconded with blood, bids him look for nothing but frowns from heaven. A guilty heart can never be at peace. Had not Ahab known how ill he had deserved of God, he had never saluted his prophet by the name of an enemy: he had never been troubled to be found by Elijah, if his own breast had not found him out for an enemy to God. Much good may thy vineyard do thee, O thou king of Israel! Many fair flowers and savoury herbs may thy new garden yield thee! Please thyself with thy Jezebel in the triumph over the carcass of a scrupulous subject. Let me rather die with Naboth than rejoice with thee: his turn is over, thine is to come. The stones that overwhelmed innocent Naboth were nothing to those that smite thee.—Bp. Hall.
—It is Ahab’s guilty conscience which forces these words from him the moment he sees Elijah. He has no object in uttering them. He feels that the last man whom he would have wished to see has come suddenly upon him, and found him—i.e., caught him—in the act of doing a great wrong. “O mine enemy,” may refer partly to the old antagonism (1Ki_17:1; 1Ki_18:17-18; 1Ki_19:2-3); but the feeling which it expresses is rather that of present opposition—the opposition between good and evil, light and darkness, through which “everyone that, doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved” (Joh_3:20).—Speaker’s Com.
1Ki_21:25. Woe to the man who, through the power that love gives him over the heart of another, by means of which he might become a ministering angel, is to him as a misleading fiend. How many fires of ruinous passion, of anger, of discord, of unrighteousness, and of hatred might and should be quenched and extinguished by the power of love—the power of one heart over another, and especially by the mildness and gentleness peculiar to woman; and yet so often, by this means, they are kindled and fanned. This belongs to the catalogue of unconfessed sins of many men, and especially of many women.—Menken.
1Ki_21:27-29. A royal penitent.
1. Humbled by the terror of threatened wrath.
2. Did not seek to repair the wrong he had done.
3. Had the outward signs of sincerity.
4. Was granted a temporary reprieve.
1Ki_21:27. What gave Ahab’s re pentance its worth, and wherein it was defective.
1. It was not merely ostensible, feigned, it was a wholesome dread and fear of the judgment of God which came upon him, causing him to fear and tremble. He bowed beneath the mighty hand of God, and was not ashamed to confess this outwardly, but laid aside crown and purple, and put on sackcloth, unheeding if he thus exposed himself to the scorn of the courtiers and idol worshippers. Therefore the Lord looked in mercy upon his repentance. Would that, in our day, many would go even as far as Ahab did in this case.
2. It bore no further fruits. He retained the stolen vineyard, he desisted not from idol-worship, he allowed full sway to Jezebel. Everything in his house, at his court, and in his kingdom, remained as of old. He did not hunger and thirst after righteousness. Fleeting impressions and emotions are not true repentance. The tree which brings forth no fruits is and remains a corrupt tree (Mat_3:8). How wholly different the repentance of David (Psalms 51).—Lange.
—The very devils howl to be tormented. Grief is not ever a sign of grace. Ahab rends his clothes, he did not rend his heart; he puts on sackcloth, not amendment; he lies in sackcloth, but he lies in his idolatry; he walks softly, he walks not sincerely. Worldly sorrow causeth death. Happy is that grief for which the soul is the holier.—Bp. Hall.
—The repentance of Ahab resembles that of the Ninevites (Jon_3:5). It has the same outward signs—fasting and sackcloth—and it has much the same in ward character. It springs not from love, nor from hatred of sin, but from fear of the consequences of sin. It is thus, although sincere and real while it lasts, shallow and exceedingly short-lived. God, however, to mark His readiness to receive the sinner who turns to Him, accepts the imperfect offering, as He likewise accepted the penitence of the Ninevites, and allows it to delay the execution of the sentence. Because Ahab humbled himself, the evil was deferred from his own to his son’s days (1Ki_21:29). So the penitence of the Ninevites put off the fall of Nineveh for a century.—Speaker’s Comm.
1Ki_21:29. Jehovah makes this announcement, not because He will punish the son for the sins of his father, but because He foresees that the son will also do evil in the sight of the Lord, and will, therefore, like his father, deserve punishment.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v20 1 Kings
1 Kings
AHAB AND ELIJAH
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1Ki 21:20.
The keynote of Elijah’s character is force-the force of righteousness. The New Testament, you remember, speaks of the ‘power of Elias.’ The outward appearance of the man corresponds to his function and his character. Gaunt and sinewy, dwelling in the desert, feeding on locusts and wild honey, with a girdle of camel’s skin about his loins, he bursts into the history, amongst all that corrupt state of society, with the force of a hammer that God’s hand wields. The whole of his career is marked by this one thing,-the strength of a righteous man. And then, on the other hand, this Ahab;-the keynote of his character is the weakness of wickedness, and the wickedness of weakness. Think of him. Weakly longing-as idle and weak minds in lofty places always do-after something that belongs to somebody else; with all his gardens, coveting the one little herb-plot of the poor Naboth; weak and worse than womanly, turning his face to the wall and weeping when he cannot get it; weakly desiring to have it, and yet not knowing how to set about accomplishing his wish; and then-as is always the case, for there are always tempters everywhere for weak people-that beautiful fiend by his side, like the other queen in our great drama, ready to screw the feeble man that she is wedded to, to the sticking-place, and to dare anything to grasp that on which the heart was set. And so the deed is done: Naboth safe stoned out of the way; and Ahab goes down to take possession! The lesson of that is, my friend,-Weak dallying with forbidden desires is sure to end in wicked clutching at them. Young men, take care! You stand upon the beetling edge of a great precipice, when you look over, from your fancied security, at a wrong thing; and to strain too far, and to look too fixedly, leads to a perilous danger of toppling over and being lost! If you know that a thing cannot be won without transgression, do not tamper with hankerings for it. Keep away from the edge, and ‘shut your eyes from beholding vanity.’
But my business now is rather with the consequences of this apparently successful sin, than with what went before it. The king gets the crime done, shuffles it off himself on to the shoulders of his ready tools in the little village, goes down to get his toy, and gets it-but he gets Elijah along with it, which was more than he reckoned on. When, all full of impatience and hot haste to solace himself with his new possession, he rushes down to seize the vineyard, he finds there, standing at the gate, waiting for him-black-browed, motionless, grim, an incarnate conscience-the prophet whom he had not seen for years, the prophet that he had last seen on Carmel, bearding alone the servants of Baal, and executing on them the solemn judgment of death; and there leaps at once to his lip, ‘Hast thou found me, O mine enemy?’
I. I find here, in the first place, this broad principle: Pleasure won by sin is peace lost.
It does not need that there should be a rebuking prophet standing by to work out that law. God commits the execution of it to the natural operations of our own consciences and our own spirits. Here is the fact in men’s natures on which it partly depends: when sin is yet tempting us, it is loved; when sin in done, it is loathed. Action and reaction, as the mechanicians tell us, are equal and contrary. The more violent the blow with which we strike upon the forbidden pleasure, the further back the rebound after the stroke. When sin tempts-when there hangs glittering before a man the golden fruit which he knows that he ought not to touch-then, amidst the noise of passion or the sophistry of desire, conscience is silenced for a little while. No man sins without knowing that it is wrong, without knowing that in the long run it is a mistake; but at the instant, in the delirium of yielding, as in moments of high physical excitement, he is blind and deaf, deaf to the voice of reason, blind to the sight of consequences. Conscience and consequence are alike lost sight of. Like a mad bull, the man that is tempted lowers his head and shuts his eyes, and rushes right on. The moment that the sin is done, that moment the passion or desire which tempted to it is satiated, and ceases to exist for the time. It is gone as a motive. Like some savage beast, being fed full, it lies down to sleep. There is a vacuum left in the heart, the noise is stilled, and then- and then-conscience begins to speak. Or, to take another image, the passion, the desires, the impulses that lead us to do wrong things- they are like a crew that mutiny, and take for a moment the wheel from the steersman and the command from the captain, but then, having driven the ship on the rocks, the mutineers get intoxicated, and lie down and sleep. Passion fulfils itself, and expires. The desire is satisfied, and it turns into a loathing. The tempter draws us to him, and then unveils the horrid face that lies beneath the mask. When the deed is done and cannot be undone, then comes satiety; then comes the reaction of the fierce excitement, the hot blood begins to flow more slowly; then rises up in the heart conscience; then rises up in majesty in the soul reason; then flashes and flares before the eye the vivid picture of the consequences. His ‘enemy’ has found the sinner. He has got the vineyard-ay, but Elijah is there, and his dark and stern presence sucks all the brightness and the sunniness out of the landscape; and Naboth’s blood stains the leaves of Naboth’s garden! There is no sin which is not the purchase of pleasure at the price of peace.
Now, you will say that all that is true in regard to the grosser forms of transgression, but that it is not true in regard to the less vulgar and sensual kinds of crime. Of course it is most markedly observable with regard to the coarsest kind of sins; but it is as true, though perhaps not in the same degree-not in the same prominent, manifest way at any rate-in regard to every sin that a man does. There is never an evil thing which-knowing it to be evil-we commit, which does not rise up to testify against us. As surely as {in the words of our great philosopher poet} ‘lust dwells hard by hate,’ and as surely as to-night’s debauch is followed by to-morrow’s headache, so surely-each after its kind, and each in its own region-every sin lodges in the human heart the seed of a quick-springing punishment, yea, is its own punishment. When we come to grasp the sweet thing that we have been tempted to seize, there is a serpent that starts up amongst all the flowers. When the evil act is done-opposite of the prophet’s roll-it is sweet in the lips, but oh! it is bitter afterwards. ‘At the last it biteth like a serpent, and stingeth like an adder!’
Then, you may say again, ‘All that is very much exaggerated. That is not the sort of feeling which men that go on persistently doing wrong things, cherish. They live quietly and contentedly enough. “There are no bands in their death, and their strength is firm.”‘ All that would be true if men’s consciences kept sensitive in the midst of men’s sins, but they do not; and so it cannot be that every transgression has thus its quick result in loss of peace. I grant you at once that it is quite possible for men to sin away the delicacy and susceptibility of their consciences. I dare say there are people here now who, after they have done a wrong thing, go on very quietly, with no knowledge of those agonies that I have been speaking about, with scarcely ever a prick of conscience for their sin. But what then? I did not say that all sin purchased pleasure by inflictions of agony; but I do say, that all sin purchases pleasure by loss of peace. The silence of a seared conscience is not peace. For peace you want something more than that a conscience shall be dumb. For peace you want something more than that you shall be able to live without the daily sense and sting of sin. You want not only the negative absence of pain, but the positive presence of a tranquillising guest in your heart-that conscience of yours testifying with you, blessing you in its witness, and shedding abroad rest and comfort. It is easy to kill a conscience-after a fashion at least. It is easy to stifle it. It is easy to come to that depth of wrongdoing that one gets used to it, and does it without caring. But oh! that cold vacuum, that dead absence in such a spirit of all healthy self-communing, that painful suspicion, ‘If I look into myself, and be quiet for a little while, and take stock of my own character, and see what I am, the balance will be on the wrong side,’-that is not peace. As the old historian says about the Roman armies that marched through a country, burning and destroying every living thing, ‘They make a solitude, and they call it peace.’ And so men do with their consciences. They stifle them, sear them, forcibly silence them, somehow or other; and then, when there is a dead stillness in the heart, broken by no voice of either approbation or blame, but doleful like the unnatural quiet of a deserted city, then they call that peace, and the man’s uncontrolled passions and unbridled desires dwell solitary in the fortress of his own spirit! You may almost attain to that. Do you think it is a goal to be set before you as an ideal of human nature? The loss of peace is certain-the presence of agony is most likely-from every act of sin.
And so, it is not only a crime that men commit when they do wrong, but it is a blunder. Sin is not only guilt, but it is a mistake. ‘The game is not worth the candle,’ according to the French proverb. The thing that you buy is not worth the price you pay for it. Sin is like a great forest-tree that we may sometimes see standing up green in its leafy beauty, and spreading a broad shadow over half a field; but when we get round on the other side, there is a great dark hollow in the very heart of it, and corruption is at work there. It is like the poison-tree in travellers’ stories, tempting weary men to rest beneath its thick foliage, and insinuating death into the limbs that relax in the fatal coolness of its shade. It is like the apples of Sodom, fair to look upon, but turning to acrid ashes on the unwary lips. It is like the magician’s rod that we read about in old books. There it lies; and if, tempted by its glitter, or fascinated by the power that it proffers you, you take it in your hand, the thing starts into a serpent with erected crest and sparkling eye, and plunges its quick barb into the hand that holds it, and sends poison through all the veins. Do not touch it, my brother! Every sin buys pleasure at the price of peace. Elijah is always waiting at the gate of the ill-gotten possession.
II. In the second place, Sin is blind to its true friends and its real foes.
‘Hast thou found me, O mine enemy?’ Elijah was the best friend that Ahab had in his kingdom. And that Jezebel there, the wife of his bosom, whom he loved and thanked for this new toy, she was the worst foe that hell could have sent him. Ay, and so it is always. The faithful rebuker, the merciful inflicter of pain, is the truest friend of the wrongdoer. The worst enemy of the sinful heart is the voice that either tempts it into sin, or lulls it into self-complacency. And this is one of the most certain workings of evil desires in our spirits, that they pervert for us all the relations of things, that they make us blind to all the moral truths of God’s universe. Sin is blind as to itself, blind as to its own consequences, blind as to who are its friends and who are its foes, blind as to earth, blind as to another world, blind as to God. The man who walks in the ‘vain show’ of transgression, whose heart is set upon evil,-he fancies that ashes are bread, and stones gold {as in the old fairy story}; and, on the other hand, he thinks that the true sweet is the bitter, and turns away from God’s angels and God’s prophets, with, ‘Hast thou found me, O mine enemy?’ That is the reason, my friend, of not a little of the infidelity that haunts this world-that sin, perverted and blinded, stumbles about in its darkness, and mistakes the face of the friend for the face of the foe. God sends you in mercy a conscience to prick and sting you that you may be kept right; and you think that it is your enemy. God sends in His mercy the discipline of life, pains and sorrows, to draw us away from the wrong, to make us believe that the right in this world and the next is life, and that holiness is happiness for evermore. And then, when, having done wrong, God’s merciful messenger of a sharp sorrow finds us out, we say, ‘Hast thou found me, O mine enemy?’ and begin to wonder about the mysteries of Providence, and how it comes that there is evil in the creation of a good God. Why, physical evil is the best friend of the man that is subject to moral evil. Sorrow is the truest blessing to a sinner. The best thing that can befall any of us is that God shall not let us alone in any wrong course, without making us feel His rod, without hedging up our way with thorns, and sending us by His grace into a better one. There is no mystery in sorrow. There is a mystery in sin; but sorrow following on the back of sin is the true friend, and not the enemy, of the wrong-doing spirit.
And then, again, God sends us a gospel full of dark words about evil. It deals with that fact of sin, as no other system ever did. There is no book like the Bible for these two things,-for the lofty notion that it has about what man may be and ought to be; and for the low notion that it has of what man is. It does not degrade human nature, because it tells us the truth about human nature as it is. Its darkest and bitterest sayings about transgression, they are veiled promises, my brother. It does not make the consequences of sin which it writes down. You and I make them for ourselves, and it tells us of them. Did the lighthouse make the rock that it stands on? Is it to be blamed for the shipwreck? If a man will go full tilt against the thing that he knows will ruin him, what is the right name for him who hedges it up with a prickly fence of thorns, and puts a great light above it, and writes below, ‘If thou comest here thou diest’? Is that the work of an enemy? And yet that is why people talk about the gloomy views of the gospel, about the narrow spirit of Christianity, about the harsh things that are here! The Bible did not make hell. The Bible did not make sin the parent of sorrow. The Bible did not make it certain that ‘every transgression and disobedience’ should reap its ‘just recompense of reward.’ We are the causes of their coming upon ourselves; and the Bible but proclaims the end to which the paths of sin must lead, and beseechingly calls to us all, ‘Turn ye, turn ye! why will ye die?’ And yet when it comes to you, how many of you turn away from it, and say, ‘It is mine enemy’! How many shrink from its merciful knife, that cuts into all the wounds of the festering spirit! How many of you feel as if ‘the truth that is in Jesus’ was a hard and bitter truth; when all the while its very heart’s blood is love, and the very secret of its message is the tenderest compassion, the most yearning sympathy, for every soul amongst us!
Ay, and more than that:-sin makes us fancy that God Himself is our enemy; and sin makes that thought of God that ought to be most blessed and most sweet to us, the terror of our souls. You have the power, my friend, by your own wrongdoing, of perverting the whole universe, and, worst of all, of distorting the image of the merciful Father, of the loving God. God loves. God is the Father. God watches over us. God will not let us alone when we transgress, God in His love has appointed that sin shall breed sorrow. But we-we do wrong; and then, for God’s Providence, and God’s Gospel, and God’s Son, and God Himself, there rises up in our hearts a hostile feeling, and we think that He is turned to be our enemy, and fights against us! But oh! He only fights against us that we may submit to, and love, Him. Will you, then, have it that God’s highest mercy should be your greatest sorrow, that your truest friend should be your worst foe? You can make the choice. To you God and His truth are like that ark of His covenant which to Dagon and the Philistines was a curse, but to the house of Obededom was a blessing. He and His gospel are to you like that pillar that was darkness and trouble to the hosts of the Egyptians, but light by night to His children. To you, my brother, the gospel may be either ‘the savour of life unto life, or the savour of death unto death!’ If He comes to you with rebuke, and meets you when you are at the very door of your sin, and busy with your transgression,-usher Him in, and thank Him, and bless Him for words of threatening, for merciful severity, for conviction of sin;-because conviction of sin is the work of the Comforter; and all the threatenings and all the pains that follow and track, like swift hounds, the committer of evil, are sent by Him who loves too wisely not to punish transgression, and loves too well to punish without warning, and desires only when He punishes that we should turn from our evil way, and escape the condemnation. An enemy, or a friend,-which is God in His truth to you?
III. Lastly, the sin which mistakes the friendly appeal for an enemy, lays up for itself a terrible retribution. Elijah comes to Jezreel and prophesies the fall of Ahab. The next peal, the next flash, fulfil the prediction. There, where he did the wrong, he suffered. In Jezreel, Ahab died. In Jezreel, Jezebel died. That plain was the battlefield for the subsequent discomfiture of Israel. Over and over again there encamped upon it the hosts of the spoilers. Over and over again its soil ran red with the blood of the children of Israel; and at last, in the destruction of the kingdom, Naboth was avenged and God’s word fulfilled. The threatened evil was foretold that it might lead the king to repentance, and that thus it might never need to be more than a threat. But, though Ahab was partially penitent, and partially listened to the prophet’s voice, yet for all that, he went on in his evil way. Therefore the merciful threatening becomes a stern prophecy, and is fulfilled to the very letter.
So, when God’s message comes to us, friends, if we listen not to it, and turn not to its gentle rebuke, Oh! then we gather up for ourselves an awful futurity of judgment, when threatening will darken into punishment, and the voice that rebuked will swell into the voice of final condemnation. When a man fancies that God’s prophet is his enemy, and dreams that his finding him out is a calamity and a loss, that man may be certain that something worse will find him out some day. His sins will find him out, and that is worse than the prophet’s coming. My friend, picture to yourself this-a human spirit shut up, with the companionship of its forgotten and dead transgressions. There is a resurrection of acts as well as of bodies. Think what it will be for a man to sit surrounded by that ghastly company, the ghosts of his own sins!-and as each forgotten fault and buried badness comes, silent and sheeted, into that awful society, and sits itself down there, think of him greeting each with the question, ‘Thou too? What! are ye all here? Hast thou found me, O mine enemy?’ and from each bloodless spectral lip there tolls out the answer, the knell of his life, ‘I have found thee, because thou hast sold thyself to work evil in the sight of the Lord.’ Ah, my friend! if that were all we had to say, it might well stiffen us into stony despair. Thank God-thank God! such an issue is not inevitable. Christ speaks to you. Christ is your Friend. He loves you, and He speaks to you now-speaks to you of your danger, but in order that you may never rush into it and be engulfed by it; speaks to you of your sin, but in order that you may say to Him, ‘Take Thou it away, O merciful Lord’; speaks to you of justice, but in order that you may never sink beneath the weight of His stroke; speaks to you of love, in order that you may know, and fully know, the depth of His graciousness. When He says to you, ‘I love thee; love thou Me: I have died for thee; trust Me, live by Me, and live for Me, ‘will you not say to Him, ‘My Friend, my Brother, my Lord, and my God’?
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv17, 19, 21, 23, 25, 27 the word of Yahweh came
the word of Yahweh came
This idiom means that Yahweh spoke or has sent a message. See how you translated this in 1 Kings 6:11. AT: "Yahweh spoke this message" or "Yahweh spoke" (See: Idiom)
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translationWords
word of God
Elijah
king
kingdom of Israel
Samaria
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv17, 25, 27 21:17-22 Elijah delivered the Lord’s sentence against Ahab just…
21:17-22 Elijah delivered the Lord’s sentence against Ahab just as he was about to take possession of the vineyard. Because Ahab was responsible for the death of Naboth and the seizing of his field, Ahab and his family would be destroyed. The prophecy concerning Ahab’s children would be fulfilled in Jehu’s purging of Baal worshipers from Israel (2 Kgs 9:30-37; 10:1-11).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.