1 Kings 21:4
So Ahab went to his palace, sullen and angry because Naboth the Jezreelite had told him, "I will not give you the inheritance of my fathers." He lay down on his bed, turned his face away, and refused to eat.
So Ahab went into his house
The phrase indicates a retreat into a personal space, reflecting Ahab's internal turmoil. In Hebrew, "house" (בַּיִת, bayit) often symbolizes a place of refuge or identity. Ahab's return to his house signifies a withdrawal from public life into a private realm where he can nurse his grievances. Historically, kings were expected to be strong and decisive, yet Ahab's retreat shows a failure to embody these kingly virtues.

sullen and angry
The Hebrew words used here, "sullen" (סַר, sar) and "angry" (זָעֵף, za'ef), convey a deep emotional disturbance. "Sullen" suggests a brooding resentment, while "angry" indicates a more active, consuming rage. Ahab's emotional state reveals his inability to accept Naboth's refusal, highlighting a character flaw of petulance and entitlement. This emotional response is significant in understanding Ahab's subsequent actions and the moral decline of his reign.

because of the word that Naboth the Jezreelite had spoken to him
The "word" (דָּבָר, dabar) here is not just a casual statement but a firm declaration rooted in the law and tradition of Israel. Naboth's refusal is based on the Torah's prohibition against permanently selling family land (Leviticus 25:23-28). The mention of "Jezreelite" emphasizes Naboth's identity and connection to the land, underscoring the cultural and religious significance of his refusal. Ahab's inability to respect this reflects his disregard for God's commandments and the covenantal traditions of Israel.

'I will not give you the inheritance of my fathers.'
This phrase highlights the sacredness of land inheritance in Israelite society. "Inheritance" (נַחֲלָה, nachalah) is a divine gift, a tangible sign of God's promise to His people. Naboth's steadfastness in preserving his ancestral inheritance is an act of faithfulness to God's covenant. This refusal is not merely personal defiance but a stand for righteousness against royal overreach, illustrating the tension between divine law and human authority.

And he lay down on his bed
Ahab's action of lying down suggests a state of defeat and self-pity. In ancient Near Eastern culture, a bed (מִטָּה, mittah) was a place of rest and intimacy, but here it becomes a symbol of Ahab's withdrawal and immaturity. Instead of seeking counsel or reflecting on his actions, Ahab chooses to wallow in his disappointment, demonstrating a lack of leadership and spiritual insight.

turned his face away
Turning one's face away (סָבַב פָּנִים, savav panim) is an expression of rejection and isolation. Ahab's action signifies his refusal to engage with reality or seek reconciliation. This physical gesture mirrors his spiritual state—turning away from God's law and the responsibilities of kingship. It is a poignant image of a leader who is disconnected from his people and his God.

and refused to eat
Refusing to eat (לֹא אָכַל, lo akhal) is a sign of deep distress or protest. In biblical times, fasting was often associated with mourning or penitence, yet Ahab's refusal to eat is not an act of humility or repentance but of childish sulking. This behavior underscores his inability to cope with disappointment in a mature or godly manner, further illustrating the moral and spiritual decay that characterizes his reign.

Persons / Places / Events
1. Ahab
The king of Israel, known for his weak character and susceptibility to his wife Jezebel's influence. His reaction in this verse shows his immaturity and self-centeredness.

2. Naboth
A Jezreelite who owned a vineyard that Ahab desired. Naboth's refusal to sell his ancestral inheritance to Ahab is rooted in the Mosaic Law, which prohibited the permanent sale of family land.

3. Jezreel
A city in the northern kingdom of Israel, where Naboth's vineyard was located. It was a significant location for several biblical events.

4. Inheritance of my fathers
Refers to the land that Naboth inherited from his ancestors, which was meant to remain within the family as per the Law of Moses.

5. Event
Ahab's reaction to Naboth's refusal to sell his vineyard, which sets the stage for Jezebel's subsequent plot to have Naboth killed.
Teaching Points
The Danger of Covetousness
Ahab's desire for Naboth's vineyard illustrates the destructive nature of covetousness. As believers, we must guard our hearts against desiring what belongs to others, recognizing that such desires can lead to sin.

Respect for God's Law
Naboth's refusal to sell his vineyard is a testament to his respect for God's law. We should strive to uphold God's commandments, even when pressured by those in authority.

Handling Disappointment
Ahab's reaction to disappointment is immature and self-centered. As Christians, we should learn to handle disappointment with grace and trust in God's provision.

Influence of Ungodly Counsel
Ahab's susceptibility to Jezebel's influence highlights the importance of surrounding ourselves with godly counsel. We must be cautious of who we allow to influence our decisions.

The Consequences of Sin
Ahab's covetousness and subsequent actions lead to severe consequences. This serves as a reminder that sin has repercussions, not only for ourselves but also for those around us.
Bible Study Questions
1. How does Ahab's reaction to Naboth's refusal reflect his character, and what can we learn from this about handling our own disappointments?

2. In what ways does Naboth's adherence to God's law challenge us to prioritize obedience over personal gain?

3. How can we guard our hearts against covetousness in a culture that often encourages materialism and envy?

4. What steps can we take to ensure that we are influenced by godly counsel rather than ungodly advice, as seen in Ahab's relationship with Jezebel?

5. Reflect on a time when you faced the consequences of a sinful desire. How did that experience shape your understanding of the importance of obedience to God's commandments?
Connections to Other Scriptures
Leviticus 25:23-28
This passage outlines the laws regarding the sale of land in Israel, emphasizing that the land must not be sold permanently because it belongs to God. Naboth's refusal is in obedience to this law.

Exodus 20:17
The commandment against coveting, which Ahab violates by desiring Naboth's vineyard.

1 Kings 16:30-33
Provides background on Ahab's character and his marriage to Jezebel, which influenced his reign and decisions.
Temper -- a Deadly SinC. S. Home, M. A.1 Kings 21:4
CovetousnessJ.A. Macdonald 1 Kings 21:1-4
First Steps in the Path of CrimeJ. Urquhart 1 Kings 21:1-4
The Progress of SinA. Rowland 1 Kings 21:1-24
Ahab's Garden of HerbsG. T. Coster.1 Kings 21:2-16
In Naboth's VineyardA. Moorhouse, M. A.1 Kings 21:2-16
Mastery of Self1 Kings 21:2-16
Naboth's VineyardC. S. Horne, M. A.1 Kings 21:2-16
Naboth's VineyardJ. Parker, D. D.1 Kings 21:2-16
Naboth's Vineyard and Ahab's CovetousnessG. E. Merrill.1 Kings 21:2-16
Our Desires May Undo UsThomas Wilde.1 Kings 21:2-16
The Discontented ManC H. Spurgeon.1 Kings 21:2-16
The Story of Naboth's VineyardT. B. Stephenson, D. D. , LL. D.1 Kings 21:2-16
Voices from Naboth's VineyardJ. R. Macduff, D. D.1 Kings 21:2-16
People
Ahab, Ahijah, Amorites, Baasha, Elijah, Jeroboam, Jezebel, Jezreel, Melech, Naboth, Nebat
Places
Jezreel, Samaria
Topics
Ahab, Angry, Bed, Eat, Face, Fathers, Home, Inheritance, Jezreelite, Laid, Lay, Naboth, Refused, Spoken, Sulking, Sullen
Dictionary of Bible Themes
1 Kings 21:4

     5229   bed
     5791   anger, human
     5928   resentment, against God
     5938   sadness
     5964   temper
     5970   unhappiness

1 Kings 21:1-4

     5476   property

1 Kings 21:1-13

     4366   stones

1 Kings 21:1-14

     5550   speech, negative
     5951   slander

1 Kings 21:1-16

     5714   men
     6710   privileges

1 Kings 21:1-19

     4538   vineyard
     5440   perjury

1 Kings 21:1-25

     5745   women

1 Kings 21:2-4

     8780   materialism, and sin

1 Kings 21:2-16

     8716   dishonesty, examples

1 Kings 21:4-6

     8431   fasting, reasons

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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