1 Kings 21:21
Behold, I will bring evil on you, and will take away your posterity, and will cut off from Ahab him that urinates against the wall, and him that is shut up and left in Israel,
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(21-24) Behold, I will bring evil.—Distinct from that message of personal judgment is the doom of utter destruction pronounced on the dynasty of Omri—the same in substance, and almost in word, as that already pronounced in 1Kings 14:10-11; 1Kings 16:3-4. It is, indeed, called forth by the last sin of Ahab, but the ground assigned for it (1Kings 21:22) extends to the whole course of idolatry and apostasy, “making Israel to sin.” It is only this more general sentence which is postponed by the repentance of Ahab (1Kings 21:29).

21:17-29 Blessed Paul complains that he was sold under sin, Ro 7:14, as a poor captive against his will; but Ahab was willing, he sold himself to sin; of choice, and as his own act and deed, he loved the dominion of sin. Jezebel his wife stirred him up to do wickedly. Ahab is reproved, and his sin set before his eyes, by Elijah. That man's condition is very miserable, who has made the word of God his enemy; and very desperate, who reckons the ministers of that word his enemies, because they tell him the truth. Ahab put on the garb and guise of a penitent, yet his heart was unhumbled and unchanged. Ahab's repentance was only what might be seen of men; it was outward only. Let this encourage all that truly repent, and unfeignedly believe the holy gospel, that if a pretending partial penitent shall go to his house reprieved, doubtless, a sincere believing penitent shall go to his house justified.The prophet changes, without warning, from speaking in his own person to speaking in the person of God. The transition is abrupt, probably because the compiler follows his materials closely, compressing by omission. One fragment omitted here is preserved in 2 Kings 9:26. 21, 22. will make thine house, &c.—(see on [323]1Ki 15:29 and [324]1Ki 16:3-12). Jezebel, though included among the members of Ahab's house, has her ignominious fate expressly foretold (see 2Ki 9:30). See Poole "1 Kings 14:10" 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 1 Kings 14:10.

Behold, I will bring evil upon thee, and will take away thy posterity, and will cut off from Ahab him that pisseth against the wall, and him that is shut up and left in Israel,
21. and will take away thy posterity] R.V. and will utterly sweep thee away. See above on 1 Kings 14:10, where this verse occurs in substance.

and left in Israel] R.V. and him that is left at large. The expression is a proverbial one, meant to indicate all men of every kind. Perhaps its origin is in the idea of ‘bondmen and free’ or it may have been ‘the young, who were not their own masters, and the old who were at liberty to choose their own way.’ The expression recalls Deuteronomy 32:36.Verse 21. - Behold, I will bring evil upon thee, and will take away thy posterity [Heb. exterminate after thee. See note on 1 Kings 14:10. Ahab knew well the meaning of these words. He had before him the examples of Baasha and Zimri], and will cut off from Ahab [Heb. to Ahab] him that pisseth against the wall, and him that is shut up and left in Israel [see on 1 Kings 14:10]. When the report of Naboth's execution was brought to her, she called upon Ahab to take possession of his vineyard (רשׁ equals רשׁ, Deuteronomy 2:24). As Naboth's sons were put to death at the same time, according to 2 Kings 9:26, the king was able to confiscate his property; not, indeed, on any rule laid down in the Mosaic law, but according to a principle involved in the very idea of high treason. Since, for example, in the case of blasphemy the property of the criminal was forfeited to the Lord as cherem (Deuteronomy 13:16), the property of traitors was regarded as forfeited to the king.
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