1 Kings 21:21
This is what the LORD says: 'I will bring calamity on you and consume your descendants; I will cut off from Ahab every male in Israel, both slave and free.
This is what the LORD says:
This phrase introduces a divine pronouncement, emphasizing the authority and certainty of the message. In the biblical context, when a prophet declares, "This is what the LORD says," it signifies that the message is not of human origin but directly from God. This underscores the seriousness of the impending judgment and reflects the prophetic tradition seen throughout the Old Testament, where prophets serve as God's mouthpieces (e.g., Isaiah 1:10, Jeremiah 2:2).

I will bring calamity on you:
The term "calamity" indicates severe distress or disaster, often as a consequence of sin. In the historical context, this refers to the judgment that God is pronouncing on King Ahab due to his idolatry and the injustices he committed, particularly the murder of Naboth to seize his vineyard (1 Kings 21:1-16). This reflects the Deuteronomic principle of retribution, where disobedience to God's commandments results in curses (Deuteronomy 28:15-68).

and consume your descendants:
This phrase indicates the complete destruction of Ahab's lineage, a common form of divine judgment in the Old Testament. The cutting off of descendants was a severe punishment, as it meant the end of one's family line and legacy. This prophecy was fulfilled when Jehu, anointed by God, eradicated Ahab's house (2 Kings 10:1-11). Theologically, this reflects the seriousness of leading Israel into sin and the consequences of turning away from God.

I will cut off from Ahab every male in Israel,
The phrase "cut off" signifies a total eradication, often used in the context of divine judgment. The focus on "every male" highlights the complete nature of the judgment, leaving no potential for Ahab's line to continue. This is reminiscent of other biblical judgments where entire families or groups are destroyed due to sin (e.g., the house of Eli in 1 Samuel 2:31-33).

both slave and free:
This indicates that the judgment is comprehensive, affecting all levels of society associated with Ahab, regardless of social status. In ancient Israel, the distinction between slave and free was significant, yet God's judgment transcends these human divisions. This reflects the biblical theme that God's justice is impartial and all-encompassing (Romans 2:11).

Persons / Places / Events
1. Ahab
The king of Israel, known for his wickedness and idolatry, particularly influenced by his wife Jezebel.

2. Jezebel
Ahab's wife, notorious for promoting the worship of Baal and persecuting the prophets of Yahweh.

3. Elijah
The prophet of God who delivers the message of judgment to Ahab.

4. Naboth's Vineyard
The event leading to this prophecy, where Ahab covets Naboth's vineyard and Jezebel orchestrates Naboth's unjust execution.

5. Israel
The northern kingdom over which Ahab ruled, often led astray by idolatry and disobedience to God.
Teaching Points
The Consequences of Sin
Ahab's account is a stark reminder that sin, especially when unrepented, leads to severe consequences. God's justice is inevitable.

Influence of Leadership
Ahab's reign shows how a leader's actions and choices can lead an entire nation astray. This calls for prayerful and righteous leadership in all areas of life.

The Role of Prophets
Elijah's boldness in delivering God's message highlights the importance of speaking truth, even in the face of opposition.

God's Sovereignty and Justice
Despite human actions, God's plans and justice prevail. Trust in His timing and righteousness.

Repentance and Mercy
While this passage focuses on judgment, the broader account of Ahab's life shows that God is merciful to those who genuinely repent, as seen in Ahab's temporary humility in 1 Kings 21:27-29.
Bible Study Questions
1. How does Ahab's account illustrate the impact of personal sin on a community or nation?

2. In what ways can we ensure that our leadership, whether in family, work, or church, aligns with God's principles?

3. How can we, like Elijah, find the courage to speak God's truth in challenging situations today?

4. What does this passage teach us about the balance between God's justice and mercy?

5. How can we apply the lessons from Ahab's life to avoid the pitfalls of idolatry and disobedience in our own lives?
Connections to Other Scriptures
1 Kings 16:30-33
Provides background on Ahab's reign and his marriage to Jezebel, setting the stage for his idolatry and wickedness.

2 Kings 9:7-10
Fulfillment of the prophecy against Ahab's house, where Jehu is anointed to destroy Ahab's descendants.

Exodus 20:5
Relates to the concept of God's judgment extending to future generations, emphasizing the seriousness of idolatry.

Deuteronomy 5:9
Reinforces the idea of God's justice and the consequences of sin affecting descendants.

Romans 6:23
Connects the concept of sin leading to death, both physically and spiritually, as seen in Ahab's judgment.
The Progress of SinA. Rowland 1 Kings 21:1-24
Divine InquisitionJ.A. Macdonald 1 Kings 21:15-24
Guilt and MercyJ. Urquhart 1 Kings 21:15-29
People
Ahab, Ahijah, Amorites, Baasha, Elijah, Jeroboam, Jezebel, Jezreel, Melech, Naboth, Nebat
Places
Jezreel, Samaria
Topics
Ahab, Behold, Bond, Bring, Bringing, Child, Completely, Consume, Cut, Cutting, Descendants, Disaster, Evil, Free, Goes, Large, Male, Males, Man-child, Pisseth, Posterity, Restrained, Shut, Sitting, Slave, Sweep, Urinates, Utterly, Wall
Dictionary of Bible Themes
1 Kings 21:1-25

     5745   women

1 Kings 21:17-26

     4938   fate, final destiny

1 Kings 21:20-24

     5092   Elijah

1 Kings 21:20-26

     5744   wife

1 Kings 21:20-27

     5188   tearing of clothes

1 Kings 21:20-29

     1429   prophecy, OT fulfilment

1 Kings 21:21-22

     5340   house
     6218   provoking God

1 Kings 21:21-29

     4925   delay, divine

Library
Ahab and Elijah
'And Ahab said to Elijah, Hast thou found me, O mine enemy!'--1 KINGS xxi. 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
Alexander Maclaren—Expositions of Holy Scripture

Elijah
(Tenth Sunday after Trinity.) 1 Kings xxi. 19, 20. And thou shalt speak unto him, saying, Thus saith the Lord, Hast thou killed, and also taken possession? and thou shalt speak unto him, saying, Thus saith the Lord, In the place where dogs licked the blood of Naboth, shall dogs lick thy blood, even thine. And Ahab said to Elijah, Hast thou found me, O mine enemy? And he answered, I have found thee: because thou hast sold thyself to work evil in the sight of the Lord. Of all the grand personages
Charles Kingsley—Town and Country Sermons

Whether all Dissimulation is a Sin?
Objection 1: It seems that not all dissimulation is a sin. For it is written (Lk. 24:28) that our Lord "pretended [Douay: 'made as though'] he would go farther"; and Ambrose in his book on the Patriarchs (De Abraham i) says of Abraham that he "spoke craftily to his servants, when he said" (Gn. 22:5): "I and the boy will go with speed as far as yonder, and after we have worshipped, will return to you." Now to pretend and to speak craftily savor of dissimulation: and yet it is not to be said that there
Saint Thomas Aquinas—Summa Theologica

Touching Jacob, However, that which He did at his Mother's Bidding...
24. Touching Jacob, however, that which he did at his mother's bidding, so as to seem to deceive his father, if with diligence and in faith it be attended to, is no lie, but a mystery. The which if we shall call lies, all parables also, and figures designed for the signifying of any things soever, which are not to be taken according to their proper meaning, but in them is one thing to be understood from another, shall be said to be lies: which be far from us altogether. For he who thinks this, may
St. Augustine—Against Lying

Blessed are they that Mourn
Blessed are they that mourn. Matthew 5:4 Here are eight steps leading to true blessedness. They may be compared to Jacob's Ladder, the top whereof reached to heaven. We have already gone over one step, and now let us proceed to the second: Blessed are they that mourn'. We must go through the valley of tears to paradise. Mourning were a sad and unpleasant subject to treat on, were it not that it has blessedness going before, and comfort coming after. Mourning is put here for repentance. It implies
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Repentance
Then has God also to the Gentiles granted repentance unto life.' Acts 11: 18. Repentance seems to be a bitter pill to take, but it is to purge out the bad humour of sin. By some Antinomian spirits it is cried down as a legal doctrine; but Christ himself preached it. From that time Jesus began to preach, and to say, Repent,' &c. Matt 4: 17. In his last farewell, when he was ascending to heaven, he commanded that Repentance should be preached in his name.' Luke 24: 47. Repentance is a pure gospel grace.
Thomas Watson—The Ten Commandments

Of Antichrist, and his Ruin: and of the Slaying the Witnesses.
BY JOHN BUNYAN PREFATORY REMARKS BY THE EDITOR This important treatise was prepared for the press, and left by the author, at his decease, to the care of his surviving friend for publication. It first appeared in a collection of his works in folio, 1692; and although a subject of universal interest; most admirably elucidated; no edition has been published in a separate form. Antichrist has agitated the Christian world from the earliest ages; and his craft has been to mislead the thoughtless, by
John Bunyan—The Works of John Bunyan Volumes 1-3

Kings
The book[1] of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.),
John Edgar McFadyen—Introduction to the Old Testament

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