CRITICAL AND EXPLANATORY NOTES.—
1 Kings 21:19. Hast thou killed, and also taken possession?—Crime traced back to the true criminal, for he, even more than Jezebel, actuated the deed. God is “swift to mark iniquity.” See Note on chap. 1 Kings 22:38.
1 Kings 21:20. Hast thou found me?—The Vulgate errs, and Luther is thereby misled. “Hast thou ever found me thine enemy?” הַמְצָאתַנִי from מָצָא, to come at, overtake, acquire, arrest, seize.
1 Kings 21:21. Will take away thy posterity—Lit. “Extinguish thee before me.”
1 Kings 21:29. Seest thou how Ahab humbleth, &c.—Even the external sign of Ahab’s repentance God regards as occasion for reprieve, though Ahab was so notable and manifold a criminal (1 Kings 21:25-26) He is “slow to anger and of great mercy” But the sentence would come upon his son, Jehoram, who, met by Jehu, was mortally wounded, and the house of Ahab thus ceased. Elijah’s prophecy of Ahab’s despicable death was literally fulfilled, as the following chapter shows.—W. H. J.
HOMILETICS OF 1 Kings 21:17-29
THE MESSENGER OR APPROACHING DOOM
THE histories of the Old Testament were designed as standing lessons of edification to the church; by them, those who are dead may be considered as still speaking to us. They speak to us of the frailty of man, of the evil of sin and its certain punishment, of the spirituality of the law of God, of the need we have of a Saviour and a Sanctifler; they preach to us, as Paul did to Felix, of temperance, righteousness, and judgment to come, and they make us tremble. He who gives the dew, the sunbeam, the rain, and the snow to refresh and fertilize the world of nature, has given to us the promises, prophecies, doctrines, and histories of His Word to enrich and vivify the world of grace. In this paragraph we learn the effect of the message of God sent by Elijah in producing in Ahab a temporary humiliation; and the effect of Ahab’s humiliation in securing a temporary reprieve.
I. That the messenger of approaching doom is divinely commissioned (1 Kings 21:17). “The word of the Lord came to Elijah.” Daring and fierce as was Elijah, he would never have dared to pronounce this fearful doom on the house of Ahab if he had not been divinely authorized. It is a vast privilege to be the messenger of mercy to the erring, but it also involves the responsibility of sometimes being the messenger of wrath and judgment. Woe be to him who threatens more or less than God commands: in the one case he sins by presumption; in the other, by lack of fidelity. Some men are more fitted by temperament and training to be messengers of doom. The stern and faithful Elijah would not shrink from declaring all the counsel of God.
II. That the messenger of approaching doom comes to us when enjoying the fruits of the sin he denounces (1 Kings 21:18). Ahab got his vineyard, entered into possession, and was enjoying its produce and the prospect of what he intended it to be, when he is startled by the voice of vengeance sounding in his ears. The scene is changed, the very leaves of the vineyard seem dripping with the blood of the murdered Naboth, demanding instant retribution! Every sinner carries in his breast an Elijah—an accusing conscience, which in the worst is never wholly extinct. As the serpent in the fable which, while frozen with cold, was torpid and insensible, and seemed utterly bereft of all vitality, yet when brought before the fire quickly recovered its venom and its strength, so conscience may remain dull and lifeless for a season; but when once, through the Providence of God or the force of affliction or the sentence of the law, it is quickened into life, the sinner will assuredly find that it has not lost its energy, and will never lose its sting. The spirit of a man will sustain his infirmity; but a wounded spirit who can bear? By rendering our moral consciousness so acute and discriminating, God retains a powerful hold of the mind of man, and He has wonderfully adapted His holy Word to act upon our affections, to awaken our fears, and to exhibit before us the sad consequences of guilt.
III. That the messenger of approaching doom delivers his message with fearlessness and fidelity (1 Kings 21:19-26).
1. The doom is pronounced with unmistakable explicitness and fulness. It is threefold in its application. The first had respect to Ahab himself (1 Kings 21:19). The second to Jezebel (1 Kings 21:23). The third had respect to the posterity of both (1 Kings 21:21-22; 1 Kings 21:24). As the sin of one is extended to and shared by others, so is its punishment. The sinner will be made fully aware of the sins for which he suffers, and it is this that will add sharpness to his suffering.
2. The doom was justified by the excess of wickedness committed (1 Kings 21:20; 1 Kings 21:25-26). These words intensify the thought of Ahab’s extreme wickedness, and show the reason of the bitter judgments that were pronounced against him. He had become so utterly abandoned to sin and crime as to lose all moral principle and power to resist evil. He allowed himself to be completely governed by his wicked and imperious wife. Her influence caused him to introduce the worship of Baal (1 Kings 16:31), to allow the slaughter of the prophets of Jehovah (1 Kings 18:4), to let Elijah be driven into banishment (1 Kings 19:2), and finally to murder Naboth and seize his land (1 Kings 21:6; 1 Kings 21:15). The justice of God provides that the punishment of the sinner shall be commensurate with the nature and extent of his sin.
IV. That the messenger of approaching doom may not always see the fulfilment of the prediction he is commanded to announce.
1. Threatened doom may produce a temporary repentance (1 Kings 21:27). Under the severe threatening of the prophet, seconded by the sure voice of conscience, Ahab bowed himself to the dust, oppressed by a burden too heavy for him. What could be more foreign to the habits of this proud, luxurious, and tyrannical prince than sackcloth and fasting—than torn garments and the slow footstep and dejected eye of penitential grief? What can be a greater proof of the power of God over the mind of sinners, when such a man is convinced, though he is not converted; is humbled, though he is not renewed. There may be a sorrow of the eyes, but not of the heart; sorrow for the threatened judgment, but not for the sin which provoked that judgment.
2. A temporary repentance may delay threatened doom (1 Kings 21:28-29). It is evident that Ahab’s repentance, if repentance it may be called, was partial, transitory, and insincere, accompanied by no change of heart or life; but such as it was it illustrates God’s readiness to notice the first symptoms of return. Ahab’s humiliation shall prorogue the judgment: such as was the penitence, such shall be the reward—a temporary reward for a temporary penitence. If a partial penitent may be reprieved, surely a sincere believing penitent will be justified!
LESSONS:—
1. Sin cannot remain long without discovery.
2. God gives ample warning before He punishes the sinner.
3. God gives the utmost credit to the slightest symptoms of repentance: He is slow to wrath.
4. Repentance, if not genuine, though it may delay, will not finally avert, the deserved punishment.
AHAB AND ELIJAH (1 Kings 21:20)
The keynote of Elijah’s character is force—the force of righteousness. The whole of his career is marked by this one thing—the strength of a righteous man. And then, on the other hand, this Ahab—the keynote of his character is the weakness of wickedness, and the wickedness of weakness Think of him weakly longing—as idle and weak minds in lofty places always do—after something that belongs to somebody else; with all his gardens, coveting the one little herb-plot of the poor Naboth; weak and worse than womanly, turning his face to the wall and weeping when he cannot get it; weakly desiring to have it, and yet not knowing how to set about accomplishing his wish; and then—as is always the case, for there are always tempters everywhere for weak people—that beautiful fiend by his side, like the other queen in our great drama, ready to screw the feeble man that she is wedded to, to the sticking place, and to dare anything, to grasp that on which the heart was set. And so the deed is done: Naboth sale stoned out of the way; and Ahab goes down to take possession! The lesson of that is, my friend, weak dallying with forbidden desires is sure to end in wicked clutching at them. The king gets the crime done, shuffles it off himself on to the shoulders of his ready tools in the little village, goes down to get his toy and gets it, but he gets Elijah along with it, which was more than he reckoned on. When, all full of impatience and hot baste to solace himself with his new possession, he rushes down to seize the vineyard, he finds there, standing at the gate, waiting for him—black-browed, motionless, grim, an incarnate conscience—the prophet he had not seen for years, the prophet he had last seen on Carmel bearding alone the servants of Baal, and executing on them the solemn judgment of death; and there leaps at once to his lip, “Hast thou found me, O mine enemy?”
I. I find here, in the first place, this broad principle: Pleasure won by sin is peace lost. That is my first thought. Ah! my brother, it does not need that there should be a rebuking prophet standing by to work out that law. God commits the execution of it to the natural operations of our own consciences and our spirits.
1. Here is the fact in men’s natures on which it partly depends: when sin is yet tempting us, it is loved; when sin is done, it is loathed. Action and reaction, as the mechanicians tell us, are equal and contrary. The more violent the blow with which we strike upon the forbidden pleasure, the further back the rebound after the stroke. When sin tempts—when there hangs glittering before a man the golden fruits that he knows he ought not to touch, then, amidst the noise of passion or the sophistry of desire, conscience is silenced for a little while. Like a mad bull, the man that is tempted lowers his head and shuts his eyes, and rushes right on. The moment that the sin is done, that moment the passion or desire which tempted to it is satiated, and ceases to exist for the time. Passion fulfils itself and expires. The desire is satisfied, and it turns into a loathing. The tempter draws us to him, and then unveils the horrid face that lies beneath the mask. When the deed is done and cannot be undone, then comes satiety; then comes the reaction of the fierce excitement, the hot blood begins to flow more slowly; then rises up in the heart, conscience; then rises up in majesty in the soul, reason; then flushes and flares before the eye the vivid picture of the consequences. His enemy has found the sinner. He has got the vineyard—Ay, but Elijah is there, and his dark and stern presence sucks all the brightness and the sunshine out of the landscape; and Naboth’s blood stains the leaves of Naboth’s garden! There is no sin which is not the purchase of pleasure at the price of peace.
2. The silence of a seared conscience is not peace. For peace, you want something more than that a conscience shall be dumb. For peace, you want something more than that you shall be able to live without the daily sense and sting of sin. You want not only the negative absence of pain, but the positive presence of a tranquillising guest in your heart—that conscience of yours, testifying with you, blessing you in its witness, and shedding abroad rest and comfort. It is easy to kill a conscience, after a fashion, at least. It is easy to stifle it. As the old historian says about the Roman armies that marched through a country, burning and destroying everything: “They make a solitude, and they call it peace;” and so men do with their living consciences: they stifle them, sear them, forcibly silence them somehow or other, and then, when there is a dead stillness in the heart, broken by no voice of either approbation or blame, but doleful, like the unnatural quiet of a deserted city, then they say it is peace, and the man’s uncontrolled passions and unbridled desires dwell solitary in the fortress of his own spirit! You may almost attain to that. Do you think it is a goal to be set before you as an ideal of human nature? The loss of peace is certain, the presence of agony is most likely, from every act of sin.
3. And so it is not only a crime that men count it when they do wrong, but it is a blunder. Sin is not only guilt, but it is a mistake. “The game is not worth the candle,” according to the French proverb. The thing that you buy is not worth the price you pay for it. Sin is like a great forest-tree that we may sometimes see standing up green in its leafy beauty, and spreading a broad shadow over half a field; but when we get round on the other side, there is a great dark hollow in the very heart of it, and corruption is at work there. It is like the poison tree in travellers’ stories, tempting weary men to rest beneath its thick foliage, and insinuating death into the limbs that relax in the fatal coolness of its shade. It is like the apples of Sodom, fair to look upon, but turning to acrid ashes on the unwary lips. It is like the magician’s rod that we read about in old books. There it lies; and if tempted by its glitter, or fascinated by the power it proffers you, you take it in your hand, the thing starts into a serpent with erected crest and sparkling eye, and plunges its quick barb into the hand that holds it, and sends poison through all its veins. Do not touch it. Every sin buys pleasure at the price of peace. Elijah is always waiting at the gate of the ill-gotten possession.
II. Sin is blind to its true friends and its real foes. “Hast thou found me, O mine enemy?” Elijah was the best friend he had in his kingdom. And that Jezebel there, the wife of his bosom, whom he loved and thanked for this thing, she was the worst foe that hell could have sent him. Ay, and so it is always. The faithful rebuker, the merciful inflictor of pain, is the truest friend of the wrong-doer. The worst enemy of the sinful heart is the voice that either tempts it into sin, or lulls it into self-complacency.
1. And this is one of the certainest workings of evil desires in our spirits, that they pervert for us all relations of things—that they make us blind to all the moral truths of God’s universe. Sin is blind as to itself, blind as to its own consequences, blind as to who are its friends and who are its foes, blind as to earth, blind as to another world, blind as to God. The man that walks in the vain show of transgression, whose heart is set upon evil—he fancies that ashes are bread, and stones gold (as in the old fairy story); and, on the other hand, he thinks that the true sweet is the bitter, and turns away from God’s angels and God’s prophets with “Hast thou found me, O mine enemy?” That is the reason, my friend, of not a little of the infidelity that haunts this world—that sin perverted and blinded stumbles about in its darkness, and mistakes the face of the friend for the face of the foe.
2. And then, again, God sends us a Gospel full of dark words about evil. It deals with that fact of sin as no other system ever did. There is no book like the Bible for these two things—for the lofty notion that it has about what man may be and ought to be, and for the notion that it has of what man is. It does not degrade human nature because it tells us the truth about human nature as it is. The darkest and bitterest sayings about transgression, they are veiled promises. It does not make the consequences of sin which it writes down. You and I make them for ourselves, and it tells us of them. Did the lighthouse make the rock that it stands on? Is it to be blamed for the shipwreck? If a man will go full tilt against the thing which he knows will ruin him, what is the right name for him that hedges it up with a prickly fence of thorns, and puts a great light above it, and writes below, “If thou comest here, thou diest?” Is that the work of an enemy? And yet that is why people talk about the gloomy views of the Gospel, about the narrow spirit of Christianity, about the harsh things that are here! The Bible did not make hell. The Bible did not make sin the parent of sorrow. The Bible did not make it certain that “any transgression and disobedience should reap its just recompense of reward.” We are the causes of their coming upon ourselves; and the Bible but proclaims the end to which the paths of sin must lead, and beseechingly calls to us all, “Turn ye, turn ye! why will ye die?” And yet, when it comes to you, how many of you turn away from it, and say, “It is mine enemy!”
3. Ay, and more than that: sin makes us fancy that God Himself is our enemy; and sin makes that thought of God that ought to be most blessed and most sweet to us, the terror of our souls. God will not let us alone when we transgress. God in His love hath appointed that sin shall breed sorrow. But we—we do wrong; and then, for God’s Providence, and God’s Gospel, and God’s Son, and God Himself, there rises up in our hearts the hostile feeling, and we think that He is turned our enemy, and fights against us! But oh! He only fights against us that we may submit, and love Him. If He comes to you with rebuke, and meets you when you are at the very door of your sin, and busy with your transgression, usher Him in, and thank Him, and bless Him for words of threatening, for merciful severity, for conviction of sin; because conviction of sin is the work of the Comforter; and all the threatenings and all the pains that follow and track like swift hounds the committer of evil, are sent by Him who loves too wisely not to punish transgression, and loves too well to punish without warning, and desires only, when He punishes, that we should turn from our evil way, and escape the condemnation. An enemy, or a friend—which is God in His truth to you?
III. The sin which mistakes the friendly appeal for an enemy lays up for itself a terrible retribution.
1. Elijah comes here and prophesies the fall of Ahab. The next peal, the next flash, fulfil the prediction. There, where he did the wrong, he died. In Jezreel, Ahab died. In Jezreel, Jezebel died. The threatened evil was foretold that it might lead the king to repentance, and that thus it might never need to be more than a threat; but, though Ahab was partially penitent, and partially listened to the prophet’s voice, yet, for all that, he went on in his evil way. Therefore the merciful threatening becomes a stern prophecy, and is fulfilled to the very letter. And so when God’s message comes to us, if we listen not to it, and turn not to its gentle rebuke, Oh! then we gather up for ourselves an awful futurity of judgment, when threatening darkens into punishment, and the voice that rebuked swells into the voice of final condemnation.
2. When a man fancies that God’s prophet is his enemy, and dreams that his finding him out is a calamity and a loss, that man may be certain that something worse will find him out some day. His sins will find him out, and that is worse than the prophet’s coming! Picture to yourself this—a human spirit shut up with the companionship of its forgotten and dead transgressions! There is a resurrection of acts, as well as of bodies. Think what it will be for a man to sit surrounded by that ghastly company, the ghosts of his own sins!—and as each forgotten fault and buried badness comes, silent and sheeted, into that awful society, and sits itself down there, think of him greeting each with the question, “Thou too? What! are you all here? Hast thou found me, O mine enemy?” And from each bloodless spectral lip there tells out the answer, the knell of his life: “I have found thee, because thou hast sold thyself to work evil in the sight of the Lord.”
3. Ah! my friend, if that were all we had to say, it might well stiffen us into stony despair. Thank God—thank God! such an issue is not inevitable. Christ speaks to you. Christ is your friend. He loves you, and He speaks to you now—speaks to you of your danger, but in order that you may never rush into it and be engulphed by it; speaks to you of your sin, but in order that you may say to him, “Take thou it away, O merciful Lord;” speaks to you of justice, but in order that you may never sink beneath the weight of His stroke; speaks to you of love, in order that you may know, and fully know, the depth of His graciousness. When he says to you, “I love thee; love thou Me; I have died for thee; trust Me, live by Me, and live for Me,” will you not say to Him, “My Friend, My Brother, My Lord, and My God”?—(Condensed from A. Maclaren).
GERM NOTES ON THE VERSES
1 Kings 21:17-29. The inevitable doom of a wicked life. I. Does not come without sufficient warning. II. Will be commensurate with the sins committed. III. May be averted by timely repentance.
1 Kings 21:17. Though much wickedness goes apparently without further evil results and without the chastisement of the just Judge in heaven, yet still all will be demanded; and at the Divine judgment-seat everything will be discovered, and everything, to the uttermost farthing, accounted for. The blood of Naboth, which Ahab thought had been swallowed up by the earth, cried to heaven, and found there judgment and vengeance. Like a lightning flash comes the word from heaven into the dark soul of Ahab, and made him feel that no net of human evil can be woven thickly enough to conceal the crime which it veils from the all-seeing eye.—Menken.
1 Kings 21:19. “Hast thou killed?” Individual responsibility for wrong doings.
1. Not transferable.
2. Not to be evaded, though others commit the wrong to which we consent.
3. Unalterably recognised in punishment.
—“In the place where dogs licked the blood of Naboth,” &c. So Aristobulus, king of Jewry, vomited abundance of blood, and soon after breathed his last, in the very place where he had slain his brother Antigonus, and acknowledged it to be the just hand of God upon himself. So Selymus, the great Turk, struck with a loathsome and incurable disease, ended his days at Chiurlus with an untimely and tormenting death, where he had disloyally joined battle against his aged father Bajazet, A.D. 1511. So Henry III., king of France, was stabbed to death by a Jacobin friar in that very chamber where he and his bloody brother Charles IX. had, some few years before, plotted the Parisian massacre.—Trapp.
1 Kings 21:20-26. Great wickedness and terrible retribution. I. Idolatry is a great abomination in the sight of God. II. There is no possible sin an idolater may not be instigated to commit. III. The consequences of sin and its punishment extend to others.
1 Kings 21:20. An unwelcome visitor.
1. The question of Ahub. “Hast thou found me, O mine enemy?”
1. This question indicates past association. “Thou!” Ahab had frequently met with Elijah before: in the previous Chapter s we find the prophet and the king in most intimate relationships.
2. The question indicates disquietude on the part of Ahab. Directly the stately form of Elijah appeared to him, the greed, passion, and murder of the last few days crowded in upon his memory. How happy that Christian man whose very presence strikes terror into the sinful heart!
3. This question shows that criminal offenders often pass an incorrect judgment upon men who administer rebuke to them. Ahab designates Elijah his enemy. What a mistake! Had not the prophet been the instrument of benefit to the king and his country? Had he not prayed on Mount Carmel that the drought might cease, and had he not worked at the same time for the extermination of idolatry? What more could he have done, either for the temporal or spiritual welfare of his compeers? And yet Ahab calls such a man an enemy, when he was in reality his truest friend! See the blinding power of covetousness!
4. We gather from this question that the gratification of unholy desire never brings tranquillity. Humanly speaking, Ahab was in the very height of success. He was a king, the long-desired vineyard had come into his possession. What is there to prevent enjoyment? Surely nothing. Yes; God vindicates the oppressed; and though Naboth is dead, he is not forgotten. Heaven will not permit so foul a deed to go unpunished. Hence the monarch’s unrest. II. The response of Elijah. “I have found thee.”
1. Elijah was divinely commissioned to seek Ahab. “And the Word of the Lord came to Elijah the Tishbite, saying, Arise, go down to meet Ahab, king of Israel, which is in Samaria: behold, he is in the vineyard of Naboth, whither he is gone down to possess it” (1 Kings 21:17-18). How God pursues evil men with mercy! Even punishment is but love speaking with more emphatic voice. Elijah was obedient to the expressed wish of God; he did not plead timidity at standing to rebuke a monarch; but went boldly and faithfully to perform his duty. What a happy pattern of a Christian minister!
2. The reason assigned for the search. “I have found thee because thou hast sold thyself to work evil in the sight of the Lord.” The prophet, no doubt, came to rebuke Ahab, and also to be instrumental in his reformation. The king must not be left without some effort for his restoration to purity of character. When ministers know that men have fallen into deep sin, they should at once visit them, to prevent further apostacy, and, if possible, to repair the past. In doing this the prophet may meet with an unkindly greeting, but the ultimate issue will be good.
3. How high social position is frequently degraded. We find here that a king had sold himself to sin. Kings, of all men, should be righteous in their conduct, as their example must necessarily exercise a great influence upon the nation to which they belong. How fearful their responsibility! What a terrible bargain had Ahab made: “Sold thyself to work evil!”
1. It was a voluntary bargain—“Thyself.”
2. It was a mad bargain—“To work evil.” For how many lives would this be a fitting inscription! To work evil seems to be the life-purpose of many around us. Think of the destiny to which this will lead them! Let the time past of our lives suffice in which we have wrought evil.—J. S. Exell.
—Great is the power of conscience. Upon the last meeting, for aught we know, Ahab and Elijah parted friends. The prophet had lackeyed his coach and took a peaceful leave at this town’s end: now, Ahab’s heart told him, neither needed he any other messenger that God and His prophet were fallen out with him. His continuing idolatry, now seconded with blood, bids him look for nothing but frowns from heaven. A guilty heart can never be at peace. Had not Ahab known how ill he had deserved of God, he had never saluted his prophet by the name of an enemy: he had never been troubled to be found by Elijah, if his own breast had not found him out for an enemy to God. Much good may thy vineyard do thee, O thou king of Israel! Many fair flowers and savoury herbs may thy new garden yield thee! Please thyself with thy Jezebel in the triumph over the carcass of a scrupulous subject. Let me rather die with Naboth than rejoice with thee: his turn is over, thine is to come. The stones that overwhelmed innocent Naboth were nothing to those that smite thee.—Bp. Hall.
—It is Ahab’s guilty conscience which forces these words from him the moment he sees Elijah. He has no object in uttering them. He feels that the last man whom he would have wished to see has come suddenly upon him, and found him—i.e., caught him—in the act of doing a great wrong. “O mine enemy,” may refer partly to the old antagonism (1 Kings 17:1; 1 Kings 18:17-18; 1 Kings 19:2-3); but the feeling which it expresses is rather that of present opposition—the opposition between good and evil, light and darkness, through which “everyone that, doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved” (John 3:20).—Speaker’s Com.
1 Kings 21:25. Woe to the man who, through the power that love gives him over the heart of another, by means of which he might become a ministering angel, is to him as a misleading fiend. How many fires of ruinous passion, of anger, of discord, of unrighteousness, and of hatred might and should be quenched and extinguished by the power of love—the power of one heart over another, and especially by the mildness and gentleness peculiar to woman; and yet so often, by this means, they are kindled and fanned. This belongs to the catalogue of unconfessed sins of many men, and especially of many women.—Menken.
1 Kings 21:27-29. A royal penitent.
1. Humbled by the terror of threatened wrath.
2. Did not seek to repair the wrong he had done.
3. Had the outward signs of sincerity.
4. Was granted a temporary reprieve.
1 Kings 21:27. What gave Ahab’s re pentance its worth, and wherein it was defective.
1. It was not merely ostensible, feigned, it was a wholesome dread and fear of the judgment of God which came upon him, causing him to fear and tremble. He bowed beneath the mighty hand of God, and was not ashamed to confess this outwardly, but laid aside crown and purple, and put on sackcloth, unheeding if he thus exposed himself to the scorn of the courtiers and idol worshippers. Therefore the Lord looked in mercy upon his repentance. Would that, in our day, many would go even as far as Ahab did in this case.
2. It bore no further fruits. He retained the stolen vineyard, he desisted not from idol-worship, he allowed full sway to Jezebel. Everything in his house, at his court, and in his kingdom, remained as of old. He did not hunger and thirst after righteousness. Fleeting impressions and emotions are not true repentance. The tree which brings forth no fruits is and remains a corrupt tree (Matthew 3:8). How wholly different the repentance of David (Psalms 51).—Lange.
—The very devils howl to be tormented. Grief is not ever a sign of grace. Ahab rends his clothes, he did not rend his heart; he puts on sackcloth, not amendment; he lies in sackcloth, but he lies in his idolatry; he walks softly, he walks not sincerely. Worldly sorrow causeth death. Happy is that grief for which the soul is the holier.—Bp. Hall.
—The repentance of Ahab resembles that of the Ninevites (Jonah 3:5). It has the same outward signs—fasting and sackcloth—and it has much the same in ward character. It springs not from love, nor from hatred of sin, but from fear of the consequences of sin. It is thus, although sincere and real while it lasts, shallow and exceedingly short-lived. God, however, to mark His readiness to receive the sinner who turns to Him, accepts the imperfect offering, as He likewise accepted the penitence of the Ninevites, and allows it to delay the execution of the sentence. Because Ahab humbled himself, the evil was deferred from his own to his son’s days (1 Kings 21:29). So the penitence of the Ninevites put off the fall of Nineveh for a century.—Speaker’s Comm.
1 Kings 21:29. Jehovah makes this announcement, not because He will punish the son for the sins of his father, but because He foresees that the son will also do evil in the sight of the Lord, and will, therefore, like his father, deserve punishment.