"Payday Someday"

So corrupt judges submit to Jezebel’s wicked demands. Here’s an example of a legal system becoming a tool for devilish politicians. Notice how easily this passes through the system. Such a process shows how corrupt this collective group of leaders was.

They send word back to Jezebel that Naboth is dead. All of this injustice is done in the name of religion. A day of prayer was observed on the same day this faithful Israelite was executed. They also followed the law of having two witnesses (Deut 17:6-7; 19:15; Num 35:30), and the appropriate penalty was then applied for cursing God (Lev 24:13-16).

Ahab and Jezebel had no interest in following God’s word, but when it allowed them to get what they wanted, then they considered it. They used God to get what they wanted. And they apparently thought they could get away with it.

Temporary Happiness (vv. 15-16)

It appears the game is over. Jezebel tells Ahab that Naboth is dead. Then she tells him to take possession of the vineyard. If you glance over to 2 Kings 9:26, you see that Naboth’s sons were also taken out in order to remove any other interferences with family rights of the land. Perhaps she laughed and mocked her husband: “Look what I’ve gotten you for free.” Her conscience seems unprovoked by this innocent man’s death.

Perhaps this incites righteous indignation inside your heart. It does mine. If so, you can resonate with Psalm 73 as the psalmist laments over the “prosperity of the wicked” (v. 3). He talks about all they enjoy, while he is “punished every morning” (v. 14). Then we read, “When I tried to understand all this, it seemed hopeless until I entered God’s sanctuary. Then I understood their destiny” (vv. 16-17). In other words, the psalmist realized the happiness of the wicked is temporary. It will not last long. For the unbeliever this life is as close to heaven as he will get. There will be a “payday someday.” Don’t envy the wicked. Instead, place your faith in Jesus and live for another reward. Say with the psalmist, “Who do I have in heaven but You? And I desire nothing on earth but You” (73:25). Ahab will enjoy his little vineyard for a brief time, but he didn’t kill the true Owner of the vineyard.

As we stand over the grave of Naboth, we can find encouragement and instruction on being faithful in the midst of suffering. His story reminds me not only of the Beatitudes but also of Peter’s words in 1 Peter 4:12-19. Peter reminds us that we should be prepared to suffer when we decide to follow Jesus. He says we shouldn’t be surprised by persecution. We should rejoice in the midst of it. We should remember the spiritual blessing of suffering for Christ. We should glorify God through the suffering. We should remember that suffering for righteousness is sanctifying and temporary, while the unrighteous’s suffering will be horrific and eternal. And finally Peter tells us to entrust our souls to God during the whole trial.

Jesus modeled suffering for righteousness and what it looked like to entrust one’s soul to God in the midst of it. Peter says earlier in his letter,

He did not commit sin, and no deceit was found in His mouth; when He was reviled, He did not revile in return; when He was suffering, He did not threaten but entrusted Himself to the One who judges justly. (1 Pet 2:22-23)

We have a Savior who understands human suffering, for He was the ultimate righteous sufferer. The story of an innocent scapegoat isn’t on the periphery of the Bible; it is the central message of it (Leithart, 1 and 2 Kings, 157). As Jesus endured such suffering, He was making a way for us to escape God’s ultimate judgment and empowering us to live in the present as believers in Him. Peter says, “He Himself bore our sins in His body on the tree, so that, having died to sins, we might live for righteousness; you have been healed by His wounds” (2:24).

Be Willing to Sacrifice for the Sake of the Oppressed

1 Kings 21:8-16

Not only should we be willing to suffer for the sake of righteousness, but we should also be willing to sacrifice for the sake of the oppressed. I draw this point from the inactivity of the people in Naboth’s city. Where are the protesters? Nowhere. Not one single person steps up to defend Naboth. The leadership of Naboth’s city does nothing, the people do nothing, and that is exactly the reason injustice goes on today. It has been said, “All that is necessary for the triumph of evil is that good men do nothing.” I don’t want to call these “good men,” but I am sure injustice prevailed because the people did nothing.

The reason they complied with Jezebel’s wishes was that they were afraid of the consequences of refusing her. We can understand their fear, but we cannot condone their actions. They do nothing to stop the death of a faithful Israelite and apparently allow the death of his sons to happen without raising their voices. Like Jesus, Naboth was killed by “lawless people” (Acts 2:23).

As noted previously about Ahab’s and Jezebel’s lack of concern for blessing others, especially the weak, as kings were obliged to do, so here is another example. The leaders in Naboth’s town should have used their influence to protect the weak. Instead, they crumbled under pressure. They feared a woman and her mafia more than they feared God (cf. Matt 10:28).

But we shouldn’t just shake our heads at the people in Naboth’s city. Let us beware of our own passivity and indifference to the great problems of our day. What are you doing about poverty, land grabbing, abuse, trafficking, and the spiritual lostness of our world? We must repent not only of our sins of commission but also of our sins of omission. It has been said, “The opposite of love isn’t hate; it is indifference.” Are you unmoved by the Naboth-like stories of our world?

Serving in Jesus’ name will inconvenience us. It will cost us. But love acts. Are you using your influence, time, and talent for the sake of those in need? Don’t confuse sympathy with love. Feeling sorry for the orphan, the widow, the abused, and the lost doesn’t help them. Love acts. If God gives you any influence, use it to protect and bless those in need. Sacrifice by spending time in prayer for victims of injustice. Give financially for the good of others. Go to the nations to speak the gospel to those who have never heard it. Do it knowing that though suffering awaits you, Jesus is with you, and He will bring you safely into His heavenly kingdom.

In the 2013 movie 42, about baseball hero Jackie Robinson, Harrison Ford gives a stellar performance as general manager Branch Rickey. I was moved by how Rickey gave a glimpse of what it looks like to suffer on behalf of another. Obviously, Robinson endured unimaginable mockery and criticism, but so did Branch Rickey, who defended Robinson. Near the end of the movie, Robinson presses Rickey as to why he submitted himself to the whole painful ordeal. Rickey explains that earlier in his life he had the opportunity to stick up for the best player on his college team, who was a black man, but he did nothing. Then Rickey said, “There was something unfair about the heart of the game I loved, and I ignored it. But a time came when I could no longer do that. You let me love baseball again. Thank you.”

Rickey was unhappy with his past apathy and indifference and sought to do something about it. Maybe you have stood back long enough from fighting on behalf of the oppressed. Let me encourage you to play ball. Speak up. Get involved. Act.

Remember: There Will Be a Payday Someday

1 Kings 21:17–22:53

Following Ahab’s deception, we learn of Ahab’s imminent death. Two particular prophets will predict his death, and then 22:29-40 describes this death.

The Prophet Elijah Appears (21:17-29)

Ahab is enjoying the herbs from his vegetable garden, and Jezebel is probably planning her next scheme. But then someone appears. It’s the “Hillbilly from Tishbe!” Elijah is back!

We read that familiar phrase again: “Then the word of the Lord came to Elijah” (v. 17). God says, “Get up and go to meet Ahab king of Israel, who is in Samaria. You’ll find him in Naboth’s vineyard, where he has gone to take possession of it” (v. 19). Twice we read where Jezebel told Ahab to “get up” (21:7,15); now God tells Elijah to “get up.” For every Jezebel who tells an Ahab to get up and do injustice, God has an Elijah to whom He says get up and speak justice.

Because of Ahab’s murder and wrongful acquisition of land, the Lord tells Elijah to say, “In the place where the dogs licked Naboth’s blood, the dogs will also lick your blood!” (v. 19). God will step in to defend the defenseless. Ahab will reap what he has sown. God was not unaware of these events. Proverbs says, “The eyes of the Lord are everywhere, observing the wicked and the good” (Prov 15:3).

Elijah obeys and goes to meet Ahab. The king asks, “So, you have caught me, my enemy” (21:20). Previously, Ahab called him a “destroyer” (18:17), but now he calls him “my enemy.” Elijah was Ahab’s enemy because Ahab had become an enemy of God.

Elijah responds that God will destroy Ahab’s royal dynasty because he has provoked the Lord to holy anger, and Ahab will suffer the same fate as Jeroboam and Baasha (21:22). Elijah tells Ahab that God will also execute judgment on his serpent-wife, Jezebel.

These prophecies were fulfilled eventually. Jezebel’s execution is described in 2 Kings 9:30-37. Years after Elijah’s prophecy an army captain named Jehu, obeying God’s word, had all of Ahab’s descendants killed. He also gave an order to have Jezebel, who had put on her makeup in anticipation of Jehu’s arrival, thrown down from an upstairs window. She died from the fall. When Jehu sent men to bury her, they found only traces of her body, which had been eaten by dogs, thus fulfilling Elijah’s prophecy

The Lord delayed judgment, but it came. And when it came, it came swiftly and sovereignly. Perhaps Ahab thought Elijah was not telling the truth. Perhaps Jezebel mocked her husband every time they ate out of Naboth’s vineyard, and mocked Elijah, sarcastically asking, “Did he not say judgment was coming? Where are the dogs?” But R. G. Lee was probably right in saying that Ahab jumped every time a dog barked (“Payday Someday”).

The wicked may prosper for a short time in this life, but the arrow of God’s judgment will strike, and God, the righteous Judge, will have the last word. Ahab may have been able to manipulate corrupt judges, but he could not manipulate the ultimate Owner of the land of Israel and the Judge of all the earth.

This passage gives suffering believers great comfort. Though Christians may suffer around the world today, not one single unjust action goes unnoticed by God. No one had to report this event to God. Davis says, “Jezebel’s letters had already been put through the shredder at city hall; none of the shady details came out in the papers. Elijah himself apparently didn’t know until Yahweh told him. . . . Yahweh didn’t let it pass. He saw and intervened (cf. Ex 3:7-8a)” (1 Kings, 304). Just as in the Exodus narrative: God heard, saw, and knew about His people’s suffering, and He brought judgment on Egypt.

The question we might have in the story is, why did God wait so long? Naboth is already dead. We like the fact that God pronounces judgment, but what of Naboth? The mystery of God’s timing in judgment appears throughout Scripture. Moses is spared, but others die at the hands of wicked Pharaoh. The toddler Jesus is spared though others die at the hands of Herod. John the Baptist is put to death by the heartless king Herod Antipas (Mark 6:14-29). Herod Agrippa kills James, but Peter experiences an amazing jailbreak (Acts 12). How can we make sense of these stories? While we will never understand the mysterious ways of God, the text still stands as a great comfort for us (as the opening story of the young man from India interpreted it). The flow of the story is intended to show us that God defended Naboth. As Davis says:

The Naboth episode, we can say, is no guarantee of immunity, only of justice—and that not necessarily this October. But come it will, for 1 Kings 21 is a preview of 2 Thessalonians 1:6-7. We have the narrative in 1 Kings 21; we have the doctrine in 2 Thessalonians 1. God will intervene to bring justice to his wronged people. We mustn’t allow our quandary over the timing of Yahweh’s justice to eclipse our comfort over the fact of it; indeed, the way Yahweh takes up the cudgels here for his wronged people is what, in part, makes him such an attractive God. (1 Kings, 304)

God defends the weak. God knows. God sees. God will judge the unjust in His own timing.

What we read in verses 25-29 after the Elijah encounter surprises us. We might expect Ahab to respond to this message with more evil deeds or for God to act immediately. Instead, we read that Ahab “tore his clothes, put sackcloth over his body, . . . and walked around subdued” (v. 27). This act was a sign of repentance. God then speaks to Elijah:

Have you seen how Ahab has humbled himself before Me? I will not bring the disaster during his lifetime, because he has humbled himself before Me. I will bring the disaster on his house during his son’s lifetime. (v. 28)

Though Ahab will die violently in battle, his dynasty will go for a while under the reign of his sons. Judgment is delayed but not canceled.

There is a difference between a rain delay and a cancellation. In Scripture God often delays judgment when people repent. The prophecy of Huldah to Josiah is an example of this principle (2 Kgs 22:8-20).

Was Ahab’s repentance authentic? He did humble himself, and God granted him delayed judgment, so there seems to be reason to accept it as genuine. But then again, true repentance involves restoration. We don’t read of any actions of King Ahab in trying to restore what he broke. He doesn’t give the vineyard back to Naboth’s family or admit his wrongdoing. True repentance looks like Zacchaeus, who after coming to Jesus returned fourfold what he owed to others (Luke 19:8). I would call this scene a merciful act of God but not true repentance. In the midst of wrath, God remembered mercy. God’s display of mercy was an invitation for Ahab to go deeper into repentance, that is, to live a life of repentance and obedience to Him. It was an invitation to “produce fruit consistent with repentance” (Matt 3:8).

What kind of God could show such mercy? He is the God who has shown us mercy. For you see, we deserve to be punished for our sins, also. While we may not sin exactly like Ahab, we are guilty of sinning against God. Jesus likens anger to murder in the Sermon on the Mount. Only One is perfectly righteous: Jesus. And there will be a payday someday for everyone. How can we escape God’s just judgment? R. G. Lee says,

. . . the only way I know for any man or woman on earth to escape the sinner’s pay-day on earth and the sinner’s hell beyond—making sure of the Christian’s pay-day on earth and the Christian’s heaven beyond the Christian’s pay-day—is through Christ Jesus, who took the sinner’s place upon the Cross, becoming for all sinners all that God must judge, that sinners through faith in Christ Jesus might become all that God cannot judge. (“Payday Someday”)

We need a substitute. And that’s what we have in Jesus. God provided the righteousness we need in Him. Judgment will fall. Either Jesus takes your judgment, or you will face it. We cannot hide from God. He knows our sins—in thought, word, motive, and deed. We have one solution: we must be hidden in Christ. In Christ we are safe. In Christ we’re righteous. In Christ we’re loved. In Christ we don’t have to fear impending judgment. In Christ we have power to stand up for the oppressed, and we look forward to future reward in His kingdom.

This great salvation is made possible by the greatest story of the innocent sufferer, Jesus. For Naboth’s story calls our attention to Jesus’ story in Matthew 26:59-68. Jesus’ enemies conspired against Him too. They falsely accused Him of blasphemy, mocked and beat Him, and eventually took Him outside the city to kill Him (Heb 13:10-13). Jesus’ blood speaks a better word than the blood of Abel and the blood of Naboth (Heb 12:24), for their blood cries out for vengeance, but Jesus’ blood cries out with forgiveness to everyone. Jesus is the innocent scapegoat offering salvation to the world and promising that one day the cries of the martyrs will be heard and their blood will be avenged.

The Payday Train Arrives (22:1-53)

Ahab’s doom is sure. Even though God’s wrath has been delayed, it is surely coming. His death has been foretold by two different prophets (20:41-42; 21:19). In chapter 22 we find yet another prophet, Micaiah, foretelling Ahab’s disaster as well.

Peace existed between Aram (Syria) and Israel for three years. Despite a previous Israelite victory, Aram still has control of an important city: Ramoth Gilead in the Transjordan. Wishing to reclaim this city, Ahab decides to form a partnership with the king of Judah, Jehoshaphat.

If we jump over to verses 41-50, we learn a bit more about Jehoshaphat. The Chronicler spends much more time describing his reign than the writer of Kings (2 Chr 17:1–21:1). In addition to his peaceful relationship with the wicked king of Israel (1 Kgs 22:44), we also read about some commendable qualities of this 25-year-long king of Judah (vv. 41-42). He followed the ways of Asa, and he did what was right in God’s eyes (v. 43). He also removed the male cult prostitutes from the land (vv. 45-46). Unfortunately, though, he didn’t completely remove the high places. Despite his failures he was one of Judah’s better kings, strengthening the nation militarily and spiritually. His life of prayer and faith is displayed vividly in 2 Chronicles 20. The writer of Kings notes that he controlled Edom, who became a supporter of Judah later (2 Kings 3). Why would Jehoshaphat go to war alongside Ahab? Perhaps it was for political reasons, or perhaps because his son married Ahab’s daughter (2 Kgs 8:18: 2 Chr 18:1).

While Jehoshaphat does some unwise things, he at least seeks to know God’s will before battle. So he seeks an authentic prophet (1 Kgs 22:7). Ahab had gathered up 400 “yes-men” prophets. The story is read well against the backdrop of Elijah and the false prophets in 1 Kings 18 (Provan, 1 and 2 Kings, 162). We meet one prophet saying something entirely different from the majority once again. Ahab only wants to hear “good” (22:8; cf. 2 Tim 4:3). Consequently, he doesn’t like the idea of calling the prophet Micaiah, who is captive to the word of God.

Due to Jehoshaphat’s influence, Ahab calls Micaiah. All the prophets appear before the kings and prophesy. One prophet, Zedekiah, uses horns to act out his message, declaring that Ahab will gore the Arameans like an ox (22:11; Ezek 4:1–5:4). All the other prophets agree with Zedekiah. When Micaiah enters, he’s told to follow suit. However, this prophet will only speak what the Lord gives him to speak. Sarcastically, though, Micaiah begins his speech by confirming the words of the prophets. Ahab smells the sarcasm and requests the truth. Micaiah then delivers the news: “I saw all Israel scattered on the hills like sheep without a shepherd. And the Lord said, ‘They have no master; let everyone return home in peace’” (22:17). The Lord has decreed Ahab’s disaster. This is now the third prophet to tell him of his future.

Micaiah goes on to tell Ahab about the means God, who is seated on the real throne, will use to bring about his death. The plan involves God’s using these lying prophets to entice the king to go off to war (vv. 19-23; cf. 1 Sam 16:14-15). Before one jumps to question God’s method, we need to see that God doesn’t deceive Ahab; He actually tells Ahab what He’s doing. Yet Ahab still listens to the lying prophets despite having this knowledge.

Micaiah is struck in the face, seized, and punished. It’s not the last time that a truth-telling prophet will be punished (cf. Matt 5:10-12; John 18:22; Acts 23:2-3; Jas 5:10). Micaiah stands as a hero of the faith, speaking God’s word courageously and faithfully.

Ahab then arrogantly goes off to war. We aren’t told about how the decision was reached, but Jehoshaphat went along with it. Stupidly, Ahab decides to disguise himself in the war, as if a disguise can thwart God’s stated purposes.

The Arameans are looking to take out Ahab but only find Jehoshaphat, whom they let go. Then an unnamed archer shoots “without taking special aim” (22:34). The arrow strikes Ahab between the scale armor and the breastplate. The writer gives every impression that this took place under the sovereign Lord’s power. Ahab gets propped up in his chariot and eventually dies, and his blood flows into the bottom of the chariot. When his body gets brought back to Samaria, as his servants are washing the blood off the chariot, “the dogs licked up his blood, and the prostitutes bathed in it” (v. 38). The mention of prostitutes reminds the reader of the whole idolatrous life of Ahab (e.g., 14:24; 15:12). Provan says, “He has fed the people idolatry, and now he is consumed by it” (1 and 2 Kings, 164).

God’s triple prediction came to pass (20:42; 21:19; 22:17,23). Now the reader anticipates the fulfillment of the rest of the prophecies concerning his house. But Ahab’s son Ahaziah reigned in his place and continued in the evil ways of his wicked father.

In six plus chapters about Ahab, we learn the incredible folly of rejecting God’s Word and the absolute certainty of God’s judgment. Allow his story to lead you to repentance. Trust in Christ before payday comes for you. Love Christ, who is the perfect King and who will avenge the blood of every Naboth one day. Anticipate the day in which the King greater than David appears in glory to establish His kingdom, filled with shalom, where peace and righteousness dwell forever. When you suffer like these faithful prophets, fill your mind with this glorious future. Someday the wicked will be justly punished. Someday those who are in Christ will see the Savior in glory. Let us think of the next world as we live faithfully in this one.

Reflect and Discuss