The Books of Kings were compiled in the sixth century BCE. They record the history of Israel from the death of King David to the fall of Jerusalem in 586 CE. As we noted last week in regard to Ahab, there is an editorial framework for each king’s reign. It begins with a biographical description, and ends with an obituary. Each king is compared unfavourably with David, the editor’s ‘ideal’ king. Some have traditionally considered the editor to have been the prophet Jeremiah. The Jewish work, the Babylonian Talmud tractate Baba Bathra 15A says: ‘Jeremiah wrote his own book, the book of Kings and Lamentations.’ Parallels between 2 Kgs 24:18-25:21 and passages in Jeremiah 39 and 52, and the fact that 2 Kgs 25:22-26 is a short form of a narrative in Jer. 39:11-43:7 are used to support such arguments. Such an association serves to give the text authority for some but is not widely accepted by modern scholars.

While these stories have an historical flavour to them, they carry significant messages concerning the keeping of Israel’s religious faith. The stories of Elijah and Elisha probably date before the final editorial work on the Books of Kings and are a prime example of story telling in Kings. In compiling their work the editors had one primary criterion for their discussion of the reign of a king. As we have seen with Ahab, it did not concern the king’s success in terms of military prowess or economic expansion. It had much more to do with the king’s faithfulness, or unfaithfulness, to Yhwh. In this regard the story of the ‘word of the Lord’ as it comes through the prophets is extremely important and much more attention is given to the life and work of the prophet Elijah, than to any one monarch. We read the beginning of Elijah’s story last week with its emphasis on the power of the word of the Lord.

Today’s passage includes a narrative about the powerful influence wielded by Jezebel over her husband, Ahab. Jezebel, a princess of Phoenicia, was determined to lure the worship of Israel away from Yhwh, to the Phoenician god Baal. Ahab succumbed to Jezebel’s insistence, and together they built an altar to Baal in Samaria. The editor adds the note that: ‘Ahab did more to provoke the anger of the Lord, the God of Israel, than had all the kings of Israel who were before him.’ 1 Kings 18 records the confrontation between Elijah, and other prophets of Yhwh, and Jezebel and the prophets of Baal. Following Elijah’s victory when Yhwh vindicates him on Mount Carmel, Jezebel became Elijah’s deadly enemy. Elijah is forced into exile in the wilderness.

1 Kings 21 takes us to Ahab’s home base of Jezreel in Samaria. Here we read the story of a vineyard owner named Naboth. The story is pivotal to the approaching end of both Ahab and Jezebel. When Naboth refuses what seems like a reasonable offer from Ahab to purchase Naboth’s vineyard (with either money or another comparable vineyard), it is Jezebel who is willing and capable of taking it by foul means. With the help of two ‘scoundrels’ she arranges to have Naboth charged with cursing ‘God and the king’. Naboth is subsequently stoned to death (also his sons, 2 Kgs 9:26), and Jezebel then advises Ahab that he is now free to go and take possession of the vineyard.

There is a glaring comparison between Ahab’s gross betrayal of Yhwh, and the fidelity of Naboth. In refusing to give up his divine inheritance for gain, Naboth remains faithful to the covenant with Yhwh. This is in stark contrast with Ahab’s willingness to succumb to the influence of Jezebel. The news of Ahab’s betrayal of Yhwh and dreadful behaviour reaches Elijah. The all controlling word of the Lord comes to Elijah telling him to go and meet Ahab, who happens to be walking in the stolen vineyard (v. 17). The words of Elijah to Ahab are clear and chilling. Not only Ahab, but also Jezebel, will be killed and left for the dogs to eat, just as happened to the body of Naboth.

At the end of the chapter is the picture of a finally remorseful Ahab tearing his clothes, putting on sackcloth and sitting in ashes. But his remorse is not about compassion for Naboth. It is an attempt to escape God’s condemnation of him and his whole household. There is no sign of repentance concerning the unfortunate vineyard owner. Ahab has allowed political power to be misused in his name and for his gain. But even having been confronted with this reality, he has no concern for justice as does Yhwh and his prophet. In clear contrast, today’s story in Luke concerns someone else who has sinned, is truly repentant, and seeks forgiveness. In spite of the displeasure of the Pharisees, Jesus recognizes Mary Magdalene as truly repentant, and offers her the forgiveness of God.

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