1 Kings 21:26
He committed the most detestable acts by going after idols, just like the Amorites whom the LORD had driven out before the Israelites.)
He committed the most detestable acts
This phrase highlights the severity of Ahab's actions. The Hebrew word for "detestable" is "toebah," often used in the Old Testament to describe actions that are abominable or repulsive to God. In the context of ancient Israel, such acts were not merely personal failings but violations of the covenant relationship with God. The use of "committed" indicates a deliberate and conscious choice, emphasizing the moral responsibility and the gravity of Ahab's sin.

by going after idols
The phrase "going after idols" underscores the active pursuit of false gods, which was a direct violation of the first two commandments given to Israel. The Hebrew term for "idols" is "elilim," meaning worthless or vain things. This pursuit of idols reflects a turning away from the true God to worship created things, which is a recurring theme of apostasy in the Old Testament. Historically, idol worship was prevalent among Israel's neighbors, and the Israelites were repeatedly warned against adopting these practices.

just like the Amorites
The Amorites were one of the Canaanite nations that inhabited the Promised Land before the Israelites. They were known for their idolatrous practices and moral corruption. The comparison to the Amorites serves as a stark reminder of the consequences of such behavior, as God had previously judged and driven out these nations because of their sins. This historical context serves as a warning to Israel about the dangers of assimilating pagan practices.

whom the LORD had driven out
This phrase emphasizes God's active role in the history of Israel. The Hebrew word for "driven out" is "yarash," which means to dispossess or expel. It reflects God's judgment against the Amorites and His faithfulness to His covenant with Israel. The driving out of the Amorites was both a fulfillment of God's promise to Abraham and a demonstration of His holiness and justice.

before the Israelites
The phrase "before the Israelites" indicates the historical and covenantal context in which these events occurred. The Israelites were chosen by God to be a holy nation, set apart for His purposes. The presence of the Israelites in the land was a testament to God's faithfulness and a call to live according to His statutes. This context serves as a reminder of the high calling and responsibility of God's people to remain faithful to Him amidst surrounding pagan influences.

Persons / Places / Events
1. Ahab
The king of Israel who is described as having acted abominably by following idols, similar to the Amorites.

2. Jezebel
Ahab's wife, who influenced him to commit idolatry and other sins.

3. Amorites
A group of people who inhabited Canaan before the Israelites and were known for their idolatrous practices.

4. Israelites
The chosen people of God, who were commanded to worship Him alone and avoid the idolatrous practices of surrounding nations.

5. Canaan
The land promised to the Israelites, previously inhabited by the Amorites and other nations.
Teaching Points
The Danger of Idolatry
Ahab's actions serve as a warning against the allure of idolatry and the importance of remaining faithful to God.

Influence of Ungodly Relationships
Jezebel's influence on Ahab highlights the impact that ungodly relationships can have on one's spiritual life.

Consequences of Disobedience
Ahab's idolatry led to severe consequences for himself and Israel, reminding us of the importance of obedience to God's commands.

God's Righteous Judgment
The reference to the Amorites shows that God judges nations and individuals who persist in idolatry and sin.

Call to Repentance
Despite Ahab's sins, God's willingness to forgive those who repent is a recurring theme in Scripture, encouraging us to seek His mercy.
Bible Study Questions
1. How does Ahab's pursuit of idols reflect the broader theme of idolatry in the Old Testament, and what can we learn from this about the nature of sin?

2. In what ways can modern Christians be tempted by "idols," and how can we guard against these influences in our lives?

3. How does the influence of Jezebel in Ahab's life serve as a cautionary tale about the relationships we form and their impact on our faith?

4. What are some practical steps we can take to ensure that we remain obedient to God's commands, even when surrounded by a culture that promotes contrary values?

5. How does the account of Ahab and the Amorites illustrate the concept of God's judgment and mercy, and how can this understanding shape our approach to repentance and forgiveness?
Connections to Other Scriptures
Exodus 20:3-5
This passage emphasizes the commandment against idolatry, which Ahab violated by following the practices of the Amorites.

Deuteronomy 18:9-12
These verses warn the Israelites not to imitate the detestable practices of the nations they dispossess, highlighting the sin of Ahab.

2 Kings 17:15
This verse describes how the Israelites rejected God's statutes and followed the practices of the nations around them, similar to Ahab's actions.

Romans 1:21-23
Paul discusses the folly of idolatry and exchanging the glory of God for images, which parallels Ahab's sin.

Revelation 2:20
This verse warns against tolerating the spirit of Jezebel, which leads to idolatry and immorality, reflecting the influence Jezebel had on Ahab.
Guilt and MercyJ. Urquhart 1 Kings 21:15-29
Ahab's RepentanceJ.A. Macdonald 1 Kings 21:25-29
People
Ahab, Ahijah, Amorites, Baasha, Elijah, Jeroboam, Jezebel, Jezreel, Melech, Naboth, Nebat
Places
Jezreel, Samaria
Topics
Abominably, Acted, Amorite, Amorites, Cast, Disgusting, Dispossessed, Drove, Gods, Idols, Manner, Presence, Sons, Vilest
Dictionary of Bible Themes
1 Kings 21:17-26

     4938   fate, final destiny

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 21:21-29

     4925   delay, divine

1 Kings 21:25-26

     8332   reputation

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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