Seventh-day Adventist Bible Commentary1 Kings 21

A vineyard. The city of Jezreel was in the plain of Esdraelon, to the north of Mt. Gilboa. It was on the brow of a steep, rocky descent sloping down toward the north and east. Since the ancient vineyards seem to have been to the east of the city, Ahab’s palace was probably on the same side (see on ch. 18:45), affording a splendid view all the way toward Jordan.

Ahab spake unto Naboth. This account reveals the covetous, petulant, selfish disposition of the king, and the cold, calculating cruelty of the queen.

The Lord forbid it. To Naboth it seemed wrong to part with his vineyard. The Levitical code provided that “the inheritance of the children of Israel” might not “remove from tribe to tribe,” but that everyone should “keep himself to the inheritance of the tribe to tribe,” but that everyone should “keep himself to the inheritance of the tribe of his fathers” (Num. 36:7–9). If for any reason property was sold, specific regulations were set forth providing for its periodic return to the families of the original owners (Lev. 25:13– 28). Naboth believed it to be against the spiritual purpose of the Levitical law for him to transfer his inheritance to the king.

Heavy and displeased. Ahab had earlier returned home “heavy and displeased” upon learning that his dealings with Ben-hadad were not according to the purpose of God

(ch. 20:43). Not being able to secure the vineyard on which he had set his heart, he again went home “heavy and displeased.” His attitude was like that of a spoiled, selfish child, interested in no one but himself. When he could not have his own way he became sullen and angry, refused to eat, and threw himself on his bed. His whole kingdom seemed to mean nothing to him as long as he did not possess the vineyard of Naboth.

Dost thou now govern? Jezebel’s words were full of bitterness and scorn. Does a man who is lord of the realm need to admit that he cannot secure a small parcel of ground? Is Ahab the king allowing himself to be thwarted by some insignificant subject of his? The item could be easily handled—she would take care of the matter herself and show him how such things are done.

Letters. To Ahab it evidently was a matter of no consequence as to how Jezebel secured the vineyard, so long as it was secured. He did not restrain her from writing letters in his name, stamped with his seal, and so became equally responsible with her for the dastardly deed.

A fast. This may have been to cover up the foul crime with a cloak of religious sanctity, and to imply that some secret sin had been committed which, if not atoned for, would draw down divine vengeance on the whole city. The way would thus be prepared for the false accusation and death of the victim. Set Naboth. Not to be honored, but to be tried.

Two men. Two men, in harmony with judicial requirements (Num. 35:30; Deut. 17:6). Sons of Belial. Sons of iniquity, worthlessness, and wickedness—vile scoundrels of whom anything evil could be expected (see Judges 19:22; 20:13; 1 Sam. 1:16; 2:12; 10:27; 25:17, 25; 30:22; 2 Sam. 16:7; 20:1; etc.). It was a sad commentary on israel to know that among the professed people of God such men were to be found.

As it was written. The ready acquiescence of the rulers of the city in carrying out this foul plot is characteristic of the worst to be found in Oriental despotism. The word of the king was law. Even base murder would be carried out under the pretense of justice. This ready submission of the elders and nobles implied a deep moral degradation among the people.

Stoned him. It appears from 2 Kings 9:26 that not only Naboth but also his sons were stoned. When Achan was put to death his sons and daughters were stoned with him (Joshua 7:24, 25). With Naboth’s sons out of the way there would be no heirs to law claim to the vineyard. The crime thus became doubly heinous.

Take possession. Naboth was dead and his sons with him, and all his property now belonged to the royal domain. Heedless of consequences, Ahab immediately took over the property as his own.

Came to Elijah. Jezebel thought she had everything perfectly arranged, but she had not reckoned with God. The Lord in heaven saw all that was taking place. The terrible crime of Ahab could not be allowed to go unrebuked. Elijah was sent by God to deliver Heaven’s massage. When the Lord has a work to do He finds those who are willing to go on errands for Him.

Samaria. Not the city but the district of Samaria, as in ch. 13:32.

Hast thou killed? In Elija’s meeting with Ahab there are to be no polite preliminaries. The prophet comes right to the point, calling attention to the outrageous act of brigandage and murder to which the king of Israel had set his hand. Ahab is given no

chance at excuse of subterfuge—the awful crime is unmasked at once, and the king stands forth for what he really is, a shameless marauder and murderer, who slays without pity and then moves in on his victim’s goods. Lick thy blood. The sentence was eminently just. “for whatsoever a man soweth, that shall he also reap” (Gal. 6:7).

Hast thou found me? It was his own guilty conscience that forced these words from Ahab’s lips. The man he least wanted to see had come upon him and caught him at the site of his evil deed. Elijah was not Ahab’s enemy but his friend. Ahab’s worst enemy was himself, and Elijah was trying to save him from himself. God’s message, though condemnatory, was still mingled with mercy. Ahab was shown the terrible fruitage of the seed then being sown, but the opportunity for repentance was not withdrawn.

I will bring evil. See on ch. 16:12.

Like the house. In the destruction of the house of Jeroboam, Ahab had an object lesson that could not be gainsaid. That house was gone. It perished because of wickedness. Ahab was following the same course and would suffer the same fate.

The dogs. Dogs in the Orient are scavengers that will eat offal of any description, and if the body of Jezebel were simply cast out in the open, it would soon be consumed by the neighborhood dogs.

Him that dieth. The fate that was predicted for jezebel was also predicted for her children.

None like unto Ahab. Verses 25 and 26 are a parenthesis, bringing out the reason for the terrible fate that met the house of Ahab. Stirred up. Sin was a fire that flamed in the heart of Ahab, but Jezebel saw to it that that flame was continually stirred so that it burned at its greatest intensity. It was through the influence of Jezebel that Ahab was induced to adopt the worship of Baal (ch. 16:31), to permit the slaying of prophets of God (ch. 18:4), to allow Elijah to be driven into banishment (ch. 19:2), and finally to murder Naboth and seize his land (ch. 21:7, 15).

As did the Amorites. How utterly abominable were the practices connected with ancient idolatry is only now, through the results of archeological research, clearly understood. There was vice and immorality in its vilest forms, there was cruelty and bloodshed, and demon worship with disgusting and degrading rites. For all these things the Amorites and other peoples of Canaan were to be driven from the face of the earth. Yet Ahab had abandoned himself to the same abominable practices.

When Ahab heard. It was a terrible indictment that Elijah delivered concerning the course of the king, and the words sank like a dagger into the very depths of his heart. That heart was not entirely evil. It could be touched. Ahab now saw himself as he actually was, and he trembled with fear as he thought of his approaching doom. Rent his clothes. Under the severe censure of Elijah, Ahab bowed himself to the dust and clothed himself in sackcloth. It was a strange thing for the proud, tyrannical king to put on the garments of a mourner and adopt the attitude of a suppliant.

Ahab humbleth himself. Ahab did not clothe himself in sackcloth merely that he might be seen of men, but seen by them he was, and also by God. Such a course could have had a great influence upon the people if the king had only turned to the Lord earlier in this reign. It might have brought a great revival that would have spread throughout the land. As it probably was, the repentance came too late, or it may have been largely prompted by fear. But, however, that might be, God saw the prickings of conscience,

however faint they were, and He did not turn a deaf ear to the king’s remorse and grief. God noticed the sackcloth and fasting of Ahab as he later did the sackcloth and fasting of the king and people of Nineveh (Jonah 3:5–10). In his days. Pronouncement of judgment by Heaven is often conditional. If may sincerely repents, God forgives, and the judgment may be averted (Jer. 18:7, 8; Jonah 3:4, 5, 10). Ahab had the satisfaction of knowing that the predicted doom would be at least temporarily postponed.