1 Kings 21:25
(Surely there was never one like Ahab, who sold himself to do evil in the sight of the LORD, incited by his wife Jezebel.
Sermons
AhabPatrick Morrison.1 Kings 21:25
Guilt and MercyJ. Urquhart 1 Kings 21:15-29
Ahab's RepentanceJ.A. Macdonald 1 Kings 21:25-29














After the terrible sentence pronounced by Elijah upon Ahab for his enormities follows this account of his repentance. The record teaches -

I. THAT THERE IS REPENTANCE FOR THE VILEST. I. Ahab answered this description.

(1) He "wrought wickedness." So have we all. But his was evil of no common order. "He did very abominably in following idols, according to all things as did the Amorites, whom the Lord cast out before the children of Israel." (See Genesis 15:16; 2 Kings 21:11.)

(2) He wrought this wickedness "in the sight of the Lord," as the Amorites did not, for they had not the religious privileges of an Israelite. Ahab in particular had signal proofs of the presence of God. The shutting and opening of the heavens, to wit, together with the miracle on Carmel. Where much is given much is required.

(3) He had "sold himself" to work this wickedness. (See Romans 7:14.) He was slave to Jezebel - slave to Satan. He drudged hard in his serfdom.

(4) None of his predecessors had gone so far wrong. "There was none like unto Ahab" (see 1 Kings 16:33). Jeroboam had "made Israel to sin," and Omri, at the instigation of Ahab, made "statutes" to confirm that sin. (See Micah 6:16.) Ahab went further, and established the worship of Baal, with its attendant abominations of Ashere. (See 1 Kings 16:29-33.)

(5) He was in the worst company. He had married a "cursed woman," and submitted to be led by her into the extremes of wickedness. "Whom Jezebel his wife stirred up." Under her instigation he consented to a wholesale massacre of the sons of the prophets; and now she makes him her accomplice in the murder of Naboth, with its attendant atrocities.

2. Yet Ahab took God's message to heart.

(1) He believed the terrible sentence, as he had good reason to do, for it came by the hand of Elijah. In all his former experience he had found that the word of the Lord in Elijah's mouth was truth.

(2) Now, with his death vividly before him, and the fearful doom of his house - all the fruit of his crimes - these crimes live up again, and pass in formidable order before his eyes. (See Psalm 1:21.) Conspicuous amongst the spectres that would move before him would be those of the newly murdered Naboth with his children.

(3) This ghastly phantasmagoria would be to him a premonition of the solemnities of the final judgment in which the thousands injured, whether in body or soul, by his bad conduct and influence, would cry to God's justice for vengeance upon the royal culprit.

3. He humbled himself accordingly.

(1) Before Jehovah. He "rent his clothes" in token of deep grief. (See Genesis 37:34; Job 1:20; Ezra 9:8.) He put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly. Here were all the signs of deep contrition before God. They were symbols of the prayer of the heart for mercy.

(2) Before men. To put on sackcloth he laid aside those robes of state in which he had prided himself. Instead of moving with his former kingly tramp he now "went softly." (Compare Isaiah 38:15.) He moved with the timid step of a culprit.

(3) Who will say his repentance was not genuine? God did not say so. He afterwards, indeed, professed to "hate" a faithful servant of God (1 Kings 22:8). But what does this prove? Simply that he afterwards relapsed into sin. And it admonishes us not to presume upon any dogma of infallible final perseverance, but, by the help of God, to "work out our own salvation with fear and trembling."

II. THAT THERE IS MERCY FOR THE PENITENT.

1. God observed the repentance of Ahab.

(1) He observed it before man haft. He saw its first motions in the depths of his heart. He saw the prodigal "while yet a great way off" (Luke 15:20).

(2) Doubtless He graciously encouraged these motions so that they ripened into confession. And does not the goodness of God still lead men to repentance, even the vilest?

2. He called the attention of Elijah to it.

(1) To the prophet he said, "Seest thou how Ahab humbleth himself before me." This was an encouragement to the man of God. His labour was not in vain. Ahab required some moral courage to humble himself before Jehovah in the presence of Jezebel.

(2) God in His goodness directs His servants to those who are penitent that they may minister words of encouragement to them. Ananias was sent to Saul (Acts 9:11).

3. He extended His mercy to the supplicant.

(1) "Because he humbleth himself before me, I will not bring the evil in his days: but in his son's days will I bring the evil upon his house." The mercy is not a reversal of the mischief, neither was the repentance. The mischief is done, and cannot be reversed. Early piety is therefore earnestly to be desired that the mischief of an evil life may be avoided.

(2) It was a substantial benefit nevertheless.

(a) To Ahab personally. It was something to be spared the pain of witnessing the judgments of God upon his wicked house; but, what is still more considerable, this mercy contained a promise respecting the world to come; for, and especially in prophecy, things visible are signs or portents of things spiritual.

(b) It was also a benefit to his nation. For after this, probably, came the war with Ben-hadad, in which God interposed in a very remarkable manner on behalf of His people. In the Septuagint, which translation was made from much older copies of the Hebrew Bible than any now extant, this chapter and that here before it change places; and the order in the Septuagint is also followed by Josephus.

(3) This fact is very important, for it shows also where the backsliding of Ahab commenced. It was evidently in the false mercy which he showed to Ben-hadad. After this relapse God forsook him and handed him over to evil spirits and lying prophets, who wrought his ruin. "He that endureth to the end shall be saved." - J.A.M.

But there was none like unto Ahab, which did sell himself to work wickedness in the sight of the Lord.
I. AN ILLUSTRATION OF THE DEPTHS OF HUMAN DEPRAVITY.

1. Ahab's pre-eminence in sin (1 Kings 16:30). There had been many instances of wickedness decked with the robes of royalty; but there was none like Ahab.

2. Ahab's bargain with hell. He stands before us as a self-sold slave of the devil. Ahab sold himself! What a bargain!

3. The daring character of Ahab's wickedness. "In the sight of the Lord." Most strive to work wickedness under the covert of darkness — under the shades of night, or wearing the hypocrite's mask. Not so Ahab.

II. AN EVIDENCE OF THE UNMANLY SERVILITY OF EVIL. "Whom Jezebel his wife stirred up." This Syrian princess, whom Ahab had married, was a woman of the most consummate subtlety, duplicity, and cruelty.

III. A PROOF OF THE MAGNITUDE OF THE DIVINE MERCY. Great was the long-suffering of God in permitting Ahab to reign so long (2 Peter 3:9). Great, too, was His mercy in regarding the humiliation of this guilty man (ver. 29), i.e. the destruction of his posterity (Psalm 86:15). "God gives no repulse" (says Bengel), "when He gives good things: He neither upbraids us with our past folly and unworthiness, nor with future abuse of His goodness."

IV. THE EVANESCENT NATURE OF MERELY SELFISH PENITENCE. Ahab appeared by his fasting and humiliation to return to God; but his goodness proved "like the morning cloud." He soon cast off the yoke of the Divine authority, and "returned to his wallowing in the mire." In this he is the type of multitudes, who in their affliction say, "Come, and let us return unto the Lord"; but bring forth no "fruits meet for repentance."

(Patrick Morrison.)

People
Ahab, Ahijah, Amorites, Baasha, Elijah, Jeroboam, Jezebel, Jezreel, Melech, Naboth, Nebat
Places
Jezreel, Samaria
Topics
Ahab, Evil, Incited, Instigated, Jezebel, Jez'ebel, Moved, None, Sell, Sight, Sold, Stirred, Surely, Urged, Urging, Wickedness, Wife
Outline
1. Ahab being denied Naboth's vineyard, is grieved
5. Jezebel writing letters against Naboth, he is condemned of blasphemy
15. Ahab take possession of the vineyard
17. Elijah denounces judgments against Ahab and Jezebel
25. Wicked Ahab repenting, God defers the judgment

Dictionary of Bible Themes
1 Kings 21:25

     8302   love, abuse of
     8739   evil, examples of

1 Kings 21:1-25

     5745   women

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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