Session 9: The Vineyard

Session Overview

Creedal Statement

And God spoke all these words, saying,
I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery.
You shall have no other gods before me.
You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. You shall not bow down to them or serve them, for I the Lord your God am a jealous God, visiting the iniquity of the fathers on the children to the third and the fourth generation of those who hate me, but showing steadfast love to thousands of those who love me and keep my commandments.
You shall not take the name of the Lord your God in vain, for the Lord will not hold him guiltless who takes his name in vain.
Remember the Sabbath day, to keep it holy. Six days you shall labor, and do all your work, but the seventh day is a Sabbath to the Lord your God. On it you shall not do any work, you, or your son, or your daughter, your male servant, or your female servant, or your livestock, or the sojourner who is within your gates. For in six days the Lord made heaven and earth, the sea, and all that is in them, and rested on the seventh day. Therefore the Lord blessed the Sabbath day and made it holy.
Honor your father and your mother, that your days may be long in the land that the Lord your God is giving you.
You shall not murder.
You shall not commit adultery.
You shall not steal.
You shall not bear false witness against your neighbor.
You shall not covet your neighbor’s house; you shall not covet your neighbor’s wife, or his male servant, or his female servant, or his ox, or his donkey, or anything that is your neighbor’s.

Key Elements

• Key Passage - 1 Kings 21:1–29
• Scripture Memory - Instruct those who are rich in the present age not to be conceited and not to put their hope in the uncertainty of wealth, but in God, who richly provides all things for us to enjoy. 1 Timothy 6:17
• Catechism Question - Q: Who are we in relationship to our possessions? A: Stewards.

Introduction

He who has been stealing must steal no longer, but must work, doing good with his own hands, that he may have something to share with the one in need.

If the robber could go behind the Lord’s back to rob him, his insolence would not be so manifest; but since the Lord’s eye is everywhere present, the offence is rank and impudent. The worst of thieves will not often steal from us to our face; robbery is done in the dark, or on the sly, or by a cunning trick; but since no place is behind the back of God, and there is no spot where his eye is not observant, when a man robs God, he does it before his face.

God is the Creator of all things. In his act of creation, God made a world that is both physical and spiritual. Although these domains are distinguishable, physical and spiritual reality inseparably interlock and intersect. Undeniably, what we do with our physical possessions reveals the dynamics of our spiritual condition. Inevitably, earnest spiritual concern will manifest itself in physical ways in the world in which we live. Originally, all that God had created was good. God’s material creation was a testimony of his grace, goodness, and abundant provision. Due to sin, God’s created world became greatly disfigured and painfully disordered. Sadly, the good things that God created became obstacles to a relationship with God and impediments to harmony between humans. Rather than attesting to God’s goodness and provision, material possessions have become objects of human greed and desire. Even more, mankind’s inordinate attachment to and excessive craving for wealth and property have tragically injured human relationships, destroyed personal well-being, disrupted societal harmony, and sidelined many from God’s summons to the best possible life.

The sin of theft is a clear instance of how a lust for physical possessions can impair one’s spiritual life, exposing faith immaturity. A tragic blight on humanity, theft is an assault against humanity because it prioritizes material things over people. Theft is also an insult against God. When we steal, we feel compelled to take things into our own hands because we do not believe we can trust God to sufficiently provide for us. Theft also sabotages our personal identity. The sin of stealing causes us to sacrifice our integrity as living humans in order to possess or increase nonhuman objects. Rarely does theft happen in isolation from other sins. Behind robbery is a covetous heart. Lying and false witness are frequent accomplices in the act of stealing. The very act of idolatry involves robbing God of his glory. At its core, adultery (and every sexual sin) is an act of thievery. Exploitation, abuse, violence, and murder often serve a person’s thieving behavior. Societally, the world has suffered from greedy hearts that have acted in theft. Disordered views of possessions have led to wars, divided families, corrupted governments, and capsized churches. For our good and God’s glory, the Scripture helpfully addresses this most important of topics in the Christian life.

In 1 Kings 21:1–29, we read an account of an evil Israelite king and his conniving wife who stole property from a neighboring citizen in Jezreel. Discontent with his expansive palatial quarters, King Ahab wanted to add to his estate a vineyard located near the royal palace. This property was rightfully owned by Naboth, a city-dweller who stewarded this land as a family inheritance. Ahab’s manipulative wife, Jezebel, concocted a scheme that falsely accused, ruthlessly exploited, and heartlessly murdered Naboth. Upon his death, she emboldened Ahab to secure Naboth’s vineyard as his own property. Essentially, Ahab and Jezebel were guilty of defamation and murder as a means of theft. God condemned Ahab’s actions through the prophet Elijah, describing the gruesome judgment that awaited this sinister family. Amazingly, Ahab responded to God’s judgment in humble repentance. In turn, God extended grace to Ahab, even though the murderous and poaching king would still experience the painful consequences of his corrupt deeds.

This story of Ahab and Jezebel—an evil king-queen duo—is a tragic story of what happens when we value possessions above people and when our craving for wealth eclipses our love for God. Ironically, this biblical narrative teaches us that theft and stealing rob us of the best possible life. As is often the case, the very act we perpetrate against others returns upon our own heads. We live in a material world. Material objects are a part of the physical landscape in which we live. This is unavoidable. God has given us these objects as vehicles to enjoy his presence. While God is not calling us to be anti-materialists, he is also warning that a craving for material possessions can easily possess us. In essence, this narrative teaches disciples and churches how to rightly order possessions. In the end, all material wealth, physical property, and personal possessions belong to God. He has graciously loaned them to us as temporary caretakers. As we recalibrate the way that we see material objects (and our walk of faith), let us open our hearts and our hands as we learn what it looks like to be faithful stewards of God’s possessions!

Biblical Interpretation: Hearing the Word

Study the Text: The Bible is God’s inspired word to his people. Christian disciples mature in the faith when they are grounded in God’s word. In this movement, you will study the basic details of the biblical text.

Observation Questions

Read (or listen to) the whole passage of Scripture. Discuss the questions below for each section of the story. Pay attention to the details of the text to recall what the passage is saying. Use the focus verses to guide your conversation.

Storycraft

Retell the story in your own words, recounting the overall flow of the narrative, the main segments of the story, and the major developments that take place.

Narrative Elements

Story Retell

Theological Dialogue: Discussing the Plot

Explore the Text: God’s word is his trustworthy and sufficient revelation to his people. We grow as Christ’s disciples by rooting our lives in God’s unchanging truth. In this movement, you will explore vital teachings of this biblical passage.

Discussion Questions

Summarize the biblical story. As a community, discuss the following questions. Be attentive to the truths taught in this text. Use the commentary on the next pages to uncover core principles this passage teaches about the Christian faith.

Biblical Commentary

Use this commentary to help you understand the meaning of the text. Refer to the infographic on the next page to think through how narratives work.

Passage Introduction

Key Idea

Steward all you have as caretakers of God’s possessions.

Passage Overview

God is our highest joy! He gives us possessions as a means to reinforce our dependence upon him. In reality, our possessions do not define our identity and should not determine our joy. Instead, material possessions are God-given means to remember God’s gracious care for us. The tragic story of Ahab and Jezebel warns us about the consequences of harboring a disordered relationship with material possessions. Ahab’s covetous heart, Jezebel’s murderous scheme, Naboth’s unfortunate end, and Elijah’s pronouncement of divine judgment all show us the severity of theft and its tragic consequences. God takes seriously how we handle (and feel toward) our possessions. If we are not attentive to our hearts, material possessions can easily crowd out our affection for God. Slowly and unwittingly, we can surrender to greedy impulses, misuse God-given power, and dehumanize fellow human beings all in the name of obtaining objects we desperately crave. On the contrary, when our hearts and lives are rightly ordered to material possessions, we can become gracious stewards of God’s good gifts. In the following exercise, you have the chance to put this story into practice. Take this time to prayerfully read through this commentary and the biblical text so that God can reorder the way that you view your possessions.

Passage Outline

Stewards of God’s Possessions

It is well with the man who is generous and lends freely, whose affairs are guided by justice.

This also is robbery—not to impart our good things to others … Our Lord’s things they are, from whencesoever we may obtain them. And if we distribute to the needy we shall obtain for ourselves great abundance. And for this it is that God has permitted you to possess much,—not that you should spend it in fornication, in drunkenness, in gluttony, in rich clothing, or any other mode of luxury, but that you should distribute it to the needy … For the things [a man] has are not his own, but are the things of his fellow-servants …. Let us then be as sparing of our possessions as we that they may become really our own.

Introduction

There are many ways humans can form unhealthy attachments to possessions. Greed, covetousness, and envy are bitter roots that corrupt a person’s heart. Ungodly passions for material possessions can lead to the devious and disastrous act of theft. From shoplifting to tax evasion, from embezzlement to plagiarism, from bribery to identity theft, from adultery to murder, these and many more are ways people can steal from others. We can also steal from others by withholding things that rightfully belong to them or by not helping people in their time of need. Ignoring the poor, overlooking the needs of fellow Christians, and abstaining from investing in God’s mission work, we hold back possessions God entrusted to us for the care of others. In any act of theft, whether it be of taking or withholding, we violate and dehumanize people by seeking possession of what does not belong to us. In a greater way, all theft is a direct affront to God. It is a decision to purloin things that God has given to others. When we commit any act of theft, we are taking the bait of the age-old lie—a lie that the serpent told Eve about the fruit in the Garden of Eden—that you cannot enjoy a full life until you have a certain possession.

Our relationship to material possessions reveals a lot about our heart’s condition and the level of our faith maturity. How we handle possessions can affect how we enjoy (or squander) the best possible life. Behind all acts of theft is the use of power, the demand for personal rights, and the prioritization of individual pleasure. How we steward our possessions and how we respect the things that belong to others is a great barometer for spiritual maturity. It reveals our faith in God, love for others, concern for the lost, and desire for godliness. Throughout the Bible, God addresses this topic, as it is so tightly connected with our spiritual formation.

The story of 1 Kings 21:1–29 is a moving and calamitous chronicle about a rich and powerful king who used his royal power to wrangle a vineyard from a less powerful neighbor through conspiracy, deceit, and homicide. King Ahab coveted a property next to his Jezreel palace. Ahab’s evil wife, Jezebel, plotted against the property’s rightful owner, Naboth. Through false accusation, public defamation, and underhanded scheming, Naboth was assassinated, and Ahab took possession of the coveted property. God spoke through his prophet Elijah to confront and condemn Ahab and Jezebel for their deplorable deed. King Ahab believed this vineyard would bring him peace. In the end, however, it only ended up sealing his fate under God’s judgment, but not before Ahab displayed a hopeful sign of repentance.

This biblical narrative not only warns us about the consequences of theft but also instructs us about the nature and importance of faithfully stewarding the possessions God has entrusted to our care. Disordered love for material wealth can corrupt one’s relationship with God, damage our most treasured relationships, and bring ruin to broader society. On the contrary, faithful stewardship of possessions endows life with manifold blessings: security in contentment, joy in generosity, meaning in vocation, peace in patience, fullness in sacrifice, and faith in God’s timely provision of one’s needs. As we investigate this most precious biblical account, let us step into this ancient scene as a means to rightly order our present reality.

Give Me Your Vineyard: The Destructive Pull of Greed

Biblical Narrative (1 Kings 21:1–7)

During the epoch of the Israelite kings, Jezreel was a city in Samaria, in the north of Israel. At the time of this narrative, King Ahab occupied the throne of northern Israel. He was not a godly king, and his tragic rule in Samaria lasted for over twenty years (cf. 1 Kings 16:29), leaving a legacy of wickedness in his regal wake. His ungodliness was compounded by his domineering and powerful rule in the land of Israel. Ahab’s evil was so intensely acute that he did evil “more than all who were before him” (16:30). This imperious and evil reign of a godless ruler was characterized by idolatry, immorality, and injustice. In his personal life and public office, King Ahab rebelled against God’s covenant with Israel. Ahab heedlessly led Israel into a downward spiral of moral impurity and spiritual infidelity. His unprincipled and seditious marriage to Jezebel intensified false worship and iniquity within Israel.

During the reign of King Ahab, there lived a man from Jezreel named Naboth. At this time, Naboth “happened to own a vineyard in Jezreel next to the palace of Ahab, king of Samaria” (21:1). Ahab’s idolatry and immorality had eroded his moral conscience and inflamed his covetous desires. Discontent with his royal luxuries, Ahab wanted to acquire his neighbor’s property. For all who are given to idolatry and immorality, present possessions are never enough. Consequently, the king asked Naboth for his vineyard. Ahab wanted this property because it was next to the royal palace, and he intended to use it “as a vegetable garden” (21:2). Willing to compensate Naboth for the property, Ahab offered to trade him “a better vineyard in its place” or to purchase it with “its value in silver” (21:2).

Naboth was not easily swayed by Ahab’s offer. The worth of the property could not be measured in terms of mere economic value. This property was passed down within Naboth’s family. It was a family inheritance. As such, a true appraisal of its value had to go beyond monetary estimations and business calculations. Therefore, Naboth refused the king’s offer, giving the frank and noble reply, “The Lord forbid that I should give you the inheritance of my fathers” (21:3). Ahab was not pleased with Naboth’s response. He returned to his palace “sullen and angry” (21:4). Naboth’s refusal sent Ahab into a sinking emotional fit. Ahab “lay down on his bed, turned his face away, and refused to eat” (21:4). The powerful and wealthy king of Israel was emotionally crushed by his inability to add one more personal possession to his estate.

Ahab’s wife, Jezebel, asked her husband why he was so sad and why he refused to eat (21:5). Ahab told his wife what had transpired: his request for the property, his willingness to trade or purchase it, and Naboth’s forthright refusal (21:6). Jezebel was a constant bane to Israel’s covenant faithfulness, righteous living, and noble leadership. Consequently, Jezebel aroused her husband from his sulky pout. She reinvigorated Ahab’s passions, emboldened him to act according to his desires, and motivated him to use his regal power to secure what he wanted. Disregarding Naboth’s dignity and livelihood, Jezebel reminded Ahab that he was the king of Israel and had the power to act authoritatively in accordance with his desires. From her utilitarian perspective, there was no reason for Ahab to be upset. Consequently, she instructed him to “get up, eat some food, and be cheerful” (21:7). Leveraging Ahab’s royal position, Jezebel began plotting a scheme to get Naboth’s field for him.

Biblical Principles

The Heart Roots of Theft. The act of theft begins in the heart. Our desires for material possessions drive our actions and affect our treatment of others. Ahab’s desire for Naboth’s vineyard is evident in this text. Despite his abundance of royal wealth, Ahab coveted Naboth’s vineyard. The king’s command for Naboth to “give” (21:2, 6) this property exposes this desire. Even though Ahab offered to trade or pay for the property, Ahab’s covetous desire overshadowed Naboth’s well-being. So infectious was this desire that Ahab became sullen (21:4–5; cf. 21:7), angry (21:4), and depressed (21:4) when he did not get what he wanted. It seems that Ahab wanted Naboth’s property more than food (21:4–5). The fact that Naboth “happened to own a vineyard in Jezreel next to the palace” (21:1) highlights the seditious nature of a covetous heart. When discontentment rules one’s spirit, one needs only look around to one’s immediate vicinity to find another person’s situation more desirable than one’s own.

The material gifts God gives people should be enjoyed as his blessings to humanity. When our love for things becomes the foundation of our joy, we set in motion a sure and certain disaster. Disordered loves always result in personal and societal destruction. Oddly enough, inanimate material objects can control us. When we believe that wealth and possessions are the source of happiness and joy, we can become “owned” by the things that we feverishly desire to own. A covetous and envious heart will never be satiated. It will always want “one more,” ever finding a reason to be dissatisfied with one’s current condition. In contrast to these poisonous vices of the human heart, God invites us to the virtues of contentment, gratitude, patience, and trust. To be satisfied with enough, to be thankful for every God-given gift, to be resilient in the face of adversity, and to be fully dependent upon God’s timely provision are secrets to spiritual maturity and heavenly keys to earthly joy. With these Christlike virtues, we can steward possessions and endure poverty with faithfulness to God.

Righteous Values. In this narrative, we also see a difference in values. Ahab’s explicit desire for personal gain (21:2, 6) is contrasted with Naboth’s virtuous concern to protect his family’s heritage (21:3). In Naboth’s rejection of Ahab’s offer, we see the king’s self-centered passion in stark opposition to a citizen’s humble invocation of God’s presence (21:3). How we think about and how we feel toward possessions reveals what we consider most important. God does not want us to eliminate all physicality in pursuit of some ethereal, disembodied spirituality. On the contrary, God created a physical world that is to be enjoyed. However, the way we enjoy the physical world reveals our spiritual maturity and the sincerity of our devotion to God. The account of Ahab’s explicit focus on his personal benefit warns us against the misuse of God’s good gifts for our selfish ends. Selfishness, covetousness, and greed exchange material possessions for God, all in the pursuit of personal gain. In contrast, the account of Naboth’s concern for family heritage and his awareness of God’s presence commend to us an example for our faith: God-given possessions should cultivate deeper faith, trust, and joy in God. Contentment with personal possessions, stewardship of material resources, and gratitude for divine provision should increase our love and honor of our benevolent and open-handed God.

Personal Property. This narrative affirms the legitimacy of personal property. Some extreme versions of spirituality discourage ownership of physical possessions altogether. This results in a demeaning disregard for physical creation, the good things that God has made. One can appreciate the beauty of a material world without succumbing to sinful materialism. As already mentioned, the Christian faith maintains a healthy balance between physical and spiritual reality. Ownership of personal property is allowable and encouraged. Nevertheless, the way we own property certainly affects our faith maturity and experience of joy. Ahab’s authoritative reign over Israel (21:7) is contrasted with Naboth’s personal ownership of his vineyard (21:1). The king’s authority over the land did not disallow personal property and ownership rights of citizens. Allowance of personal property is humanizing, dignifying, and ennobling. To pursue total control of property and possession—whether through economic monopoly, military campaign, government seizure, or corrupt measures—should not be the aim of any person or society. Society thrives when governments have restraint and when people are allowed to exercise appropriate forms of personal ownership in God’s world.

On the Fast Track: The Danger of Exploitation

Biblical Narrative (1 Kings 21:8–16)

Jezebel acted as Ahab’s proxy to acquire Naboth’s coveted property. Her scheme was wicked as it was duplicitous. The covetous pursuit of a neighboring plot of land would result in the maligning, mistreatment, and murder of a human being. For Jezebel and Ahab, possessions were more important than people. Accordingly, evil Queen Jezebel “wrote letters in Ahab’s name, sealed them with his seal, and sent them to the elders and nobles who lived with Naboth in his city” (21:8). This threefold act was a concerted and conniving way of leveraging kingly power, royal position, and social prestige for personal gain. Jezebel spoke on behalf of Ahab, used his seal to authenticate the message, and incorporated other local leaders in her dastardly plot. Her corrupt passion for possessions infected others in the Jezreel community.

In letters written under Ahab’s name, Jezebel masterminded a scheme that would lead to Naboth’s demise. She instructed local leaders to “proclaim a fast and give Naboth a seat of honor among the people” (21:9). When the feast took place, they were directed to “seat two scoundrels opposite” Naboth (21:10). In a very public setting, these wicked and worthless men would bring a false testimony against Naboth that would lead to his condemnation and death. These false witnesses were ordered to publicly allege that Naboth “cursed both God and the king” (21:10). Such accusations were grave and warranted severe consequences. Although Naboth was innocent of these crimes, Jezebel hoped the public defamation would warrant his death. Thus, she told the people to “take him out and stone him to death” (21:10).

Feeling the pressure of this royal edict (and sharing complicity in Ahab’s evil plot), “the elders and nobles who lived in Naboth’s city did as Jezebel had instructed in the letters she had written to them” (21:11). They announced a fast, Naboth was seated in a place of honor, and the two false witnesses made public allegations against Naboth (21:12–13). They consummated their plot by stoning Naboth outside the city (21:13). In a vile and villainous act, Jezebel hatched a scheme that resulted in Naboth’s murder to more easily acquire his personal property. When Jezebel heard that Naboth was dead (21:14–15), she told her husband to “get up and take possession of the vineyard of Naboth the Jezreelite” (21:15). She reminded Ahab that Naboth had initially refused to sell his property but now “Naboth is no longer alive, but dead” (21:15). Jezebel used violence to remove what she perceived as an obstacle to greater personal wealth. With Naboth dead, Ahab “got up and went down to take possession of the vineyard of Naboth the Jezreelite” (21:16).

Biblical Principles

Theft as a Misuse of Power. Ahab and Jezebel used their position, power, and prestige to exploit Naboth. By writing “letters in Ahab’s name” and sealing “them with his seal” (21:8), Jezebel used the royal office and authority to accomplish her conniving purposes. She included other noteworthy leaders in his scheme: “elders and nobles who lived with Naboth in his city” (21:8; cf. 21:11). In outright defiance of God, she misused the spiritual and religious occasion of “a fast” (21:9) for greedy and self-promoting aims. She also wrongly applied the religious command against blasphemy (21:13) to indirectly bring about Naboth’s execution. The evil queen conscripted “two scoundrels” (21:13) into her service, ordering them to bear false testimony against Naboth. Through regal decree, social pressure, and spiritual distortion, Jezebel misused kingly privilege, authority, and status to take advantage of Naboth.

Powerful people who misuse their positions can take advantage of others in less fortunate situations. They can do this directly and indirectly. Exploitation, abuse, enslavement, mistreatment, oppression, and manipulation are all common ways in which a misuse of power can go awry. Abuse of power can be expressed in physical force, social measures, underhanded schemes, or spiritual deception. Certainly, people can use their physical strength to take another’s possession. Like the sinful actions of Jezebel, others have concocted elaborate and roundabout designs to exploit others. In such underhanded schemes, people prey on the ignorance and inability of others for their own personal gain. Societally, groups of people can collude in acts of deception that result in the oppression of whole communities. In contrast to these ungodly offenders, godly disciples refrain from exploitation and also steward their position, power, and social status for the edification of others.

Theft Devalues Human Worth. In this biblical story, Naboth was given “a seat of honor” (21:9; cf. 21:12) only to become an object of libel, allegation, and defamation (21:13). His accusation by “two scoundrels” (21:13) underscores that Naboth’s dignity and prominence were under attack. That this slanderous accusation led to his death by stoning (21:13, 15–16) was a graphic means of denigrating and devaluing Naboth. His position in the community and his very life breath were taken from him. Additionally, his stoning “outside the city” (21:13) was an emphatic rejection and repudiation of Naboth. So little did they honor this Jezreel citizen that, as soon as Naboth was dead, Jezebel gave instructions for Ahab to seize the coveted vineyard (21:15). The immediacy of this instruction proved that Jezebel (and her associates) considered Naboth nothing more than a mere obstacle to Ahab’s wealth and prosperity. The assassination of Naboth showed that his conspirators viewed him as disposable, expendable, and unimportant.

At its core, thieves value things and possessions as more important than people and relationships. In an act of robbery, the desire for another’s belongings eclipses the respectful treatment of another human being. This inversion of values highlights the egregious nature of stealing. Theft violates and mistreats humanity by nursing one’s covetous desire for material gain. Endangered in a covetous and thieving heart is the inherent dignity and worth of humans, God’s creatures who were uniquely made in his image and likeness. The trespass of stealing something that belongs to another is a violation against humanity. Theft is a grievous dehumanization of the person and an unwarranted esteem for a possession or object.

Theft and Other Sins. As we have seen, theft is an inordinate desire for another’s belongings that causes us to mistreat a person to secure our gain. In this biblical narrative, Ahab rose up “to take possession of the vineyard of Naboth the Jezreelite” (21:16). Fundamental in the act of theft is taking possession of something that does not rightfully belong to you. It is a seizure of another’s belongings for personal advancement. Theft comes in many forms: robbery, shoplifting, extortion, embezzlement, fraud, money laundering, plagiarism, copyright infringement, miserliness, hoarding, tax evasion, and blackmail. As seen from these examples, theft can occur by active seizure or passive withholding. By confiscating a possession that belongs to another, we are culpable of this corrupting sin. However, by keeping in our possession something that belongs to another, we are also participating in the act of theft.

Theft is such a grave disobedience against God and a severe violation against humanity that it is usually accompanied by other sins. In Naboth’s narrative, false testimony (21:13), murder (21:13–15), coveting (21:1–6), and idolatry (21:25) were “companion sins” in the theft of Naboth’s vineyard. The same is true for contemporary humanity. The inordinate desire for another’s possession can lead one to destructive acts of deception, homicide, idolatry, disrespect, and any number of other wicked and immoral acts. In this way, other sin occurs alongside (and in service to) theft. Even more, theft is a grid by which we can interpret the inherent evil of many other sins. Common to human experience, one can easily see other sins as acts of theft. Idolatry robs God of the exclusive worship that he alone deserves. Taking God’s name in vain assaults God’s honor and dignity by speaking or acting in a way that profanes God’s holiness and inestimable worth. Sabbath-breaking steals rest from humanity and the created order. Dishonoring one’s parents withholds respect and reverence toward God-given authority figures. Adultery (and sexual immorality in general) is an act of sexual theft: pilfering the spouse of another or stealing another person’s sexual purity. Lying withholds the truth and perpetuates falsehood. Theft and robbery have many consorts in their criminal and dehumanizing wrongdoing.

Getting Our Due: The Guilt of the Act

Biblical Narrative (1 Kings 21:17–26)

God was not pleased with Ahab or Jezebel. They were (at least) guilty of greed, lying, murder, and theft. No doubt, their ungodly record involved many more sins. God confronted their sin through his prophet Elijah. After Ahab had taken possession of Naboth’s property, “the word of the Lord came to Elijah the Tishbite” (21:17). He told him to go to meet Ahab in Samaria. Specifically, God told Elijah that he would find Ahab “in the vineyard of Naboth, of which he has gone to take possession” (21:18). Elijah’s message was twofold: a message of conviction and judgment. In a probing and pressing question, Elijah addressed Ahab’s sin: “Have you not murdered a man and seized his land?” (21:19). Because of these sinful acts, God would bring judgment upon Ahab. God told Israel’s covetous and corrupt king, “In the place where the dogs licked up the blood of Naboth, there also the dogs will lick up your blood” (21:19). Ahab was guilty of taking Naboth’s life to acquire an additional property; as a result, Ahab’s life—“yes, yours” (21:19)—would be demanded of him.

Ahab considered Elijah his enemy. As a godly prophet who served the Lord and advocated for godliness, Elijah and Ahab were antitheses. No matter how much Ahab despised this prophetic messenger, he could not evade the guilt of his deeds, even if these deeds were concocted by his conniving wife, promoted by local leaders, and effectuated by wicked false witnesses. Ahab acknowledged that he was “found … out” (21:20). Elijah told the king of his serious and frightful guilt: “you have sold yourself to do evil in the sight of the Lord” (21:20). Essentially, Ahab had “purchased” Naboth’s field with the blood of Naboth. What Ahab did not realize was that he was selling himself to evil and subsequent self-destruction.

Through Elijah, God pronounced judgment upon Ahab and his family. Because of Ahab’s evil, the king would experience “calamity” and the death of his descendants (21:21). So grave was Ahab’s sin that God said he would “cut off from Ahab every male in Israel, both slave and free” (21:21). Ahab’s evil “provoked [God’s] anger and caused Israel to sin” (21:22). Jezebel would also experience God’s judgment. God promised that “the dogs will devour Jezebel by the wall of Jezreel” (21:23). A gruesome death would also fall upon Ahab’s family (21:24). Certainly, Ahab and Jezebel were a wicked pair. The gruesomeness of judgment would be fitting to the gravity of this sin. So evil was this Israelite king that “there was never one like Ahab, who sold himself to do evil in the sight of the Lord” (21:25). Ahab was “incited by his wife Jezebel” (21:25), but he remained culpable for the evil that transpired to Ahab and the evil culture that he encouraged. Ahab’s “detestable acts” of idolatry equaled the false worship of the pagan people who previously inhabited the land of Canaan (21:26). Ahab had perpetuated and promulgated ancient idolatry within the covenant people of God. Sadly, Ahab became a standard of wickedness. His life and reign serve as a sober warning to all who succumb to covetous desire, greedy passion, and underhanded schemes in pursuit of personal gain.

Biblical Principles

Experiencing Guilt. After clearly exposing and condemning the sin of Ahab and Jezebel (21:19), Elijah communicated the nature of their guilt: “you have sold yourself to do evil in the sight of the Lord” (21:20; cf. 21:25). Jezebel was guilty of inciting Ahab to sin (21:25). Even before this act of theft, Ahab was guilty of great sin. He engaged in “the most detestable acts by going after idols” (21:26). Tragically, Ahad acted no differently than the pagan peoples “whom the Lord had driven out before the Israelites” (21:26). In their act of murder, deception, and theft, this evil royal pair “provoked [God’s] anger and caused Israel to sin” (21:22). They were guilty before God and before their fellow humanity. Their culpability was felt at a personal, family, community, and spiritual level.

The theft of Naboth’s field was a byproduct of an idolatrous heart. Ahab had bartered his soul for material gain. This ancient account is also a contemporary reality. Theft is a clear infraction against God’s righteous commands and a devastating affront against human dignity. When we try to achieve personal gain by ungodly means, we are guilty of great evil. To steal, murder, and deceive is to sell ourselves to great evil. While thieves hope to enrich themselves through their ungodly acts, they enslave and imprison themselves in a devastating and impoverished existence. In this story, Ahab viewed Elijah as his enemy (21:20). This hatred was not the result of Elijah’s wrongdoing but Ahab’s idolatry and sin. Deception, robbery, and covetousness foment hostility between ourselves and God. It also increases enmity within human relationships. To wrongfully take what rightfully belongs to another has grave repercussions. God will not turn a blind eye to such deeds. All are accountable and answerable to their Maker.

Facing God. Since theft is a violation of human dignity, it is also a trespass against God’s commands. As such, Ahab and Jezebel would have to answer to God for their sin. God communicated his disfavor to this evil king and queen through the prophet Elijah (21:17). One of Elijah’s duties as a prophet was to confront evil, injustice, immorality, and idolatry. Elijah did this by announcing “the word of the Lord” (21:17; cf. 21:28) and communicating to Ahab “what the Lord says” (21:19; cf. 21:21). When Elijah spoke God’s word, the listeners necessarily faced the reality of God’s presence and the unavoidable clarity of revealed truth. The prophetic word was a measuring rod by which people and communities were evaluated. Being God’s spokesman, Elijah confronted the murder and theft (21:19) perpetrated by Ahab and Jezebel. True to Ahab’s words, sinners will always be “found … out” (21:20). No sinner, and no thief, can hide from God’s judgment. All things happen “in the sight of the Lord” (21:25), even the devious and underhanded schemes that we devise in secrecy.

Sometimes, theft is a viable means for personal gain. Many times, it seems like thieves succeed in their crime and evade judgment, human or divine. The wicked and devious seem to prosper in this fallen world. Whatever the nature of a thief’s supposed advantage, it is clear that all unjust gain is temporary and fleeting. No one will experience ultimate joy or lasting satisfaction through murderous, deceptive, covetous, or stealing conduct. Pilfered gain will pass away. In the end, thieves will be exposed and held accountable for their evil deeds. God’s all-present gaze already knows every act of theft. All kingdoms built upon such ungodly conduct will eventually collapse, not only because such foundations are shoddy but also because all creatures will stand before God’s righteous judgment.

Divine Judgment. Elijah’s word to Ahab and Jezebel details divine judgment for their sin. God’s judgment would come in the form of “calamity” (21:21). Ahab and Jezebel would die gruesome and shameful deaths (21:19, 23), and Ahab’s lineage would be eliminated (21:21–22, 24). Not only would Elijah find Ahab “in the vineyard of Naboth, of which he has gone to take possession” (21:18), but this very location would be the place where God would execute judgment for this sin. (21:23; cf. 2 Kings 9:26, 33). The latter narrative of 2 Kings 9:1–37 records God’s judgment upon Jezebel and Ahab’s son, Joram. Righteous in his judgment, God pronounced a sentence upon the royal couple and their family: a just punishment that fit the horrific nature of their sinful crime.

What we do with our possessions matters. How we treat the possessions of others is of great consequence. The way we think about, feel toward, and act around the possessions of others reveals the nature of our attitude toward God and our fellow person. Consequently, God will hold humans accountable for every act of theft. He will bring fair and fitting repercussions upon those who purloin the possessions of others. Although thieves steal the possessions of others to obtain some perceived version of the good life, we see clearly from Ahab’s own testimony that theft ruins and ravages our hopes for the best possible life. Whether we have been victims of theft, offenders in the act, or conspirators with others, there is hope for divine forgiveness and grace if we come to God in humility and repentance.

Turning Downward: The Call to Repentance

Biblical Narrative (1 Kings 21:27–29)

After Elijah delivered God’s message of retribution to Ahab and his family, the erring Israelite king was overcome with distress. Hearing of God’s pending judgment, Ahab “tore his clothes, put on sackcloth, and fasted” (21:27). This threefold act was simultaneously a response of grief, humility, confession, and repentance. The destruction of his clothes was a sign of being undone with sorrow and anguish. Sackcloth was an emblem of meekness, poverty, and emptiness. Ahab recognized he stood before God as a broken man. As such, Ahab “lay down in sackcloth and walked around meekly” (21:27). Although Ahab had used his kingly position to exploit his neighbor, he now recognized that he was subject to a higher authority. This Israelite king was accountable to the sovereign God. Abstinence from food demonstrated an austere and serious attentiveness to God. At some level, Ahab had recognized the egregious nature of his sin. He stood before God as a condemned man, completely dependent upon divine mercy and compassion.

After Ahab’s symbolic acts, God communicated a divine message through Elijah (21:28). God acknowledged that Ahab had “humbled himself” (21:29). Because of his penitence and contrition, God said that he would “not bring the calamity during his days” but would “bring it upon his house in the days of his son” (21:29). In this act, Ahab became a beneficiary of God’s grace even though his family still experienced the consequences of sin. Essentially, God delayed the full scope of his judgment on Ahab for the next generation. In demonstrating grace and mercy, God also highlighted the seriousness of sin.

Biblical Principles

Repentance. Amazingly, Ahab reacted to Elijah’s pronouncement of judgment with humility and repentance. By tearing his clothes, wearing sackcloth, and fasting, he was performing outward signs to show his grief and remorse for his sin (21:27). Embracing his lowly and humiliated condition, Ahab lay down and walked around in meekness (21:27). The high king Ahab, who used his regal position to murder and rob a neighboring citizen, now recognized his lowly condition before a righteous God. God acknowledged that Ahab had “humbled himself” (21:29). These actions drastically differ from Ahab’s former manner of life and the brazen sinfulness of his wife. The contrast is a commendation and encouragement for humble and contrite repentance. Only through such a lowering of oneself before God can one receive divine healing, restoration, and forgiveness, goods more valuable than any material possession or property.

Only God could determine the authenticity and genuineness of Ahab’s repentance. God alone knows the sincerity of any person’s act of repentance and or expression of remorse. What this story does command is for us to honestly acknowledge the guilt of our sin, humbly lower ourselves before a holy God, and definitively forsake godless behaviors of theft. When people genuinely come to God in humility, faith, and repentance, God extends his grace and mercy. In Christ, forgiveness is possible for both the thief and the victim. God wants to rescue people from the slavery of sin, even if they may experience lingering repercussions for their violating acts.

Consequences of Sin. Even though Ahab repented, he and his family still bore the consequences for his act of theft. In the biblical narrative, God acknowledged Ahab’s humility and repentance. God agreed not to bring his pronounced judgment upon Ahab precisely because Ahab “humbled himself” (21:29). Although God relented from his judgment in this way, the consequences of sin were still felt. God said that his mercy upon Ahab would be a delayed judgment. God said that he would bring calamity “upon [Ahab’s] house in the days of his son” (21:29). Because of its disgraceful violation against humanity and its brazen defiance against God, theft leaves devastating effects in its wake. While repentant thieves can find merciful forgiveness and divine healing, the negative results of sin can linger from one generation to the next. This should not only serve as a grave warning to guard ourselves from sin, but also as a constant appeal to embrace a spirit of humility, repentance, and contrition for the whole of our lives.

For the idolatrous, coveting, murdering, lying, and stealing Ahab, things seemed hopeless. His fate appeared to be irreversibly sealed. The penetrating voice of God’s judgment, however, brought about a distinct change in Ahab. Ahab took a turn downward: a turn toward humility, brokenness, and remorse. Theft began as a devious outlet for Ahab’s anger and sadness (21:4), only to bring him back to a depressed state. Possessions can never deliver on their promises; stealing can never keep what it hopes to gain; and covetousness can never fully get what it brazenly demands. But there is hope. If we allow ourselves to be humbled, if we turn from our stealing habits, and if we renounce our greedy hearts, God will respond with grace. After all, God is not trying to steal your life from you. On the contrary, he is trying to give you your life “for keeps.” By unjustly poaching the possessions of others, we end up losing the very life we hope to save. Instead, we must take a turn downward in repentance, in lowliness, and in brokenness to reorder our possessions and elevate God as the ultimate priority of our lives.

Stewardship. All things belong to God, and we are only temporary stewards of anything that we own. When God calls us to refrain from stealing, he is also calling us to rightly steward our possessions. As we consider what the best possible life entails, we certainly cannot picture a life devoid of material possessions. While these possessions are not ends in themselves, they are meant to draw us closer to an enjoyment of God and his people. In this way, we can enjoy the “stuff” of the world freely, not expecting it to do more than it actually can. God alone can satisfy. As we enjoy the possessions we have, we also have a constant reminder of a God who daily cares for our needs in unceasing fidelity. When we steward our possessions rather than letting them master us, we become a blessing to the world around us, a generous support to the community of faith, and a benefactor in God’s mission work. The negative example of Jezebel and Ahab not only warns us against theft and cautions us against covetous desire, but it also commends us to a life of godly and generous stewardship.

Conclusion

In this session, we explored a true and telling narrative about the right ordering of our hearts toward material possessions. Ahab’s covetous heart warns us about the danger and destruction that come from greed, envy, and discontentment. Jezebel’s conniving plot reveals the evil nature of theft, highlighting the cluster of sins that often accompany this most grievous of sins. The repercussions of Naboth’s tragic fate demonstrate God’s empathy and concern for all who are exploited, abused, and mistreated by the powerful or devious. Elijah’s prophetic message to Israel’s offending king highlights the grave consequences of the act of theft. For those who know their guilt and wrongdoing, Ahab’s final act of penitence offers hope for all who are willing to humble themselves before the Lord in confession, contrition, and repentance.

In a world inundated with material objects, we can easily misplace our priorities. We can prioritize things above people. We can use material possessions to give ourselves a sense of satisfaction. We can rely on physical belongings for a sense of identity and self-worth. In the end, the very things we hope to give us a sense of security will end up betraying us. Whether we harbor envy in our hearts, commit an actual act of theft, collude in a scheme to exploit others, or surrender to an unhealthy love for material possessions, we put our own lives at risk. On the contrary, when we embrace a life of respect, contentment, generosity, sacrifice, and faithful stewardship, we can enjoy the unparalleled blessings of God’s provision and the incomparable delight of God’s presence. Truly, when God becomes our portion and inheritance, no amount of want or lack can rob us of our joy. There is no better life than this!

Session Synopsis

SESSION 9 SYNOPSIS
Steward Possessions	In this passage, Ahab’s theft enjoins us to faithfully steward our possessions. In this narrative, Ahab wanted a field that belonged to Naboth, a resident of Jezreel. Jezebel devised a scheme that would result in Naboth’s death, allowing Ahab to seize the coveted property. In concert with others, Jezebel and Ahab committed their sinful deed. God sent the prophet Elijah to confront Ahab. The king responded with humility and repentance. God showed him grace even though he would still reap consequences for his sin. A summary of this story’s principles is outlined below.
Roots of Theft	Covetousness, jealousy, and greed are underlying causes of theft (21:2). These vices can come from ingratitude, discontentment, and anxiety. The demand for personal gain (21:2, 6) can arise from any number of internal emotions, such as sadness (21:4–5; cf. 21:7), anger (21:4), and depression (21:4). Many people wrongly think that gaining possessions will fix their discontentment and increase their joy. When we value possessions wrongly (24:4–5), we end up doing ourselves and others harm.
Personal Property	Even though all things belong to God, God approves of people having personal property and material possessions (21:1–4). God appoints people to positions of leadership (21:7, 10, 13) and God allows people to have their possessions (21:3).
The Nature of Theft	Theft in any form is a sin. To wrongfully take what does not belong to a person (21:16, 18–19) is a great evil (21:20, 25). Personal immaturity (21:1–7), idolatry (21:26), and a surrounding culture of sin (21:22) can foster theft and robbery. When people rob others, they misuse their power, authority, prestige, and position to take advantage of others (21:2, 6–8, 11). People can even abuse spirituality and faith to try to increase their material gain (21:9, 13). Thieves dishonor God and devalue other humans in their pursuit of gain (21:9, 12–13, 15–16). Because it is a serious sin, theft creates a breach in one’s relationship with God and in human relationships (21:20). The sin of theft is usually accompanied by other sins such as lying (21:13), murder (21:13–15), coveting (21:1–6), and idolatry (21:25).
Guilt, Accountability, and Judgment	Theft is a serious evil that provokes God to righteous anger (21:22). All people will face God for misuse of possessions (21:25). In the end, all acts of theft will be found out (21:20). God uses faithful leaders and his word to confront the evil of robbery (21:17, 19, 21, 28). God will confront people of this sin (21:19) and bring just judgment (21:18–19, 21, 23; cf. 2 Kings 9:26, 33).
Humility, Remorse, and Repentance	Although there are still consequences for the sin of theft, God offers grace to those who show humility, remorse, and repentance of their sin (21:25–29).
Faithful Stewards	We should take care of the possessions that God has given us as faithful stewards and temporary caretakers of possessions that belong to God (21:3–4).

Personal Reflection: Entering the Story

Apply the Text: The word of God is binding and authoritative, the only reliable guide for faith and godliness. True disciples submit themselves to God’s word. In this movement, you will apply God’s word to your lives.

Reflection Questions

Encourage one person to share a testimony about how this story has impacted them so far. Use the reflection questions to examine your life in light of this biblical passage.

Spiritual Practice

Give Away a Valued Possession

As you reflect on Ahab and Jezebel’s story, use the following exercise to practice the principles this story teaches. First, identify a material possession that you value. Get the possession and take some time to thank God for providing it for you. Then, think of someone you could bless by giving them that possession, and give it to them. Finally, take time to reflect on the experience of giving away a valuable possession to a meaningful cause. Use the following questions to reflect on the experience after it is complete. What was challenging about this exercise? What surprised you in this experience? How might this practice change the way that you view your possessions?

Ministry Practice: Rehearsing the Script

Minister the Text: God’s word is living and active. Through God’s word, the Christian community is edified. In this movement, you will utilize the biblical passage to minister to other believers and build them up in their faith.

Application Questions

Look at the infographic below. Use the questions to think about how to minister this text to other believers.

Missional Outreach: Publicizing the Truth

Witness the Text: The Bible is a message of God’s gracious salvation to the world. In word and deed, God’s people proclaim the good news of the gospel. In this movement, you will use this biblical passage to reach out to unbelievers.

Strategy Questions

Reflect on the infographic below. Consider how you can use this passage to witness to the surrounding world. Use the suggested ideas to prime your imagination. Then, put together a plan to share this passage with unbelievers, Afterward, reflect on this mission experience.