Corrupting Power

Westminster Presbyterian Church
June 17th 2007

Rev. Mark Bradshaw-Miller
I Kings 21:1-21a
“Corrupting Power”

Our scripture this morning is a tragic one. A man by the name of Naboth is killed simply because King Ahab wants to expand his garden. It is a story about Ahab, Naboth and Jezebel, which also served as a metaphor for larger issues facing the Northern Kingdom of Israel. The story of Naboth’s Vineyard is ultimately a story about the clash of systems and the clash of ideology facing that ancient society. And, it ends with the God Israel taking sides in the conflict in a way that is without ambiguity.
The struggle in this passage is part of a larger struggle going on throughout much of first and second Kings. The struggle is an ideological one between the followers of Baal and the followers of the God of Israel. The followers of Baal and the followers of the God of Israel are easily identified by how they interpret the role of kingship, property, and power.
When it comes to kingship, the followers of Baal often tell the king what he wants to hear. They believe that God is on the side of their king. Followers of Baal believe in a strong monarch who is above the law and who believes his desire for conquest should never be tamed. But, the followers of the God of Israel tell a contrary narrative. Their story is one which reminds the King that the law of God applies to all people. These pesky folks are the ones who proclaim God’s message that justice for lowly peasants is more important than the whims of the ruling class, even the king. Is it any wonder that that king prefers advisors who follow Baal?
Many interpretations of this story lay the blame at the feet of Jezebel, and it is unfair. After all, she is the daughter of the King of Sidon and an adherent to the ways of Baal. Her upbringing is one which teaches that the king is above the law. She is shocked when Ahab does not get what he wants. “Do you not govern Israel?’ These are the words of someone who understands that those in power are never deterred by the wishes of some peasant. Jezebel sets out to teach Ahab how things are done. Using the royal stationary, she makes Naboth an enemy of the state destined for the death penalty. It is an ancient scheme where capital punishment is reserved for those without capital. All the while, his murders have the protection a royal pardon for their actions. The first half of our reading is a text book lesson on the ways of kingship in a world where Baal reigns.
It is clear that even as King Ahab follows the ways of Baal, he is conflicted by his actions. He reacts to his neighbors’ refusal to sell his property not by scheming to take if from him, but instead acts like a child runs to his bedroom and refuses to eat. Ahab reaction is more than just that of a boyish ruler not getting his way. Instead, it reflects his understanding that the king of Israel was not above the law. However, he is derelict in his duty because he does not bother to share this with the followers of Baal who scheme on his behalf. As a result, the law is used to for the benefit of the powerful and a man is legally murdered under the guise of being unpatriotic.
The struggle over the power of the king is a recurring one. But, in order to get a clearer picture we need to go back to the time before kings. It was not originally God’s will that Israel would have a king. The people of Israel wanted to be like their neighbors so after some negotiation God granted their wish. However, God gave them this warning:
These will be the ways of the king who will reign over you: he will take your sons and appoint them to his chariots and to be his horsemen, and to run before his chariots; and he will appoint for himself commanders of thousands and commanders of fifties, and some to plow his ground and to reap his harvest, and to make his implements of war and the equipment of his chariots. He will take your daughters to be perfumers and cooks and bakers. He will take the best of your fields and vineyards and olive orchards and give them to his courtiers. (I Samuel 8:11-15)
That passage from I Samuel is amazingly prophetic given our current text and setting. But despite this warning, God did not give kings free reign to act in this way. Instead, God intended king to be responsible for upholding the law. This would mean that kings were to insure a society where the widows, orphans, and all poor would take precedent over the accumulation of property. It is because Ahab knows better that God holds him responsible for the murder of Naboth. God does not blame Jezebel but says to Ahab; you have killed this man in order to posses his property, for this reason I will bring an end to your kingdom. Over the death of one mere peasant, God is willing to bring ruin to an empire.
Nowhere did the clash of ideology show itself, than over the understanding of property rights. The followers of Baal understood property as a commodity. Ahab is working out of this understanding. He sees something he wants and moves to purchase the property at fair market value. It is a basic system which we take for granted in our modern setting. However, it clear that God does not take this system for granted. Instead, through the voice of Naboth we hear another system of values at work.
For the people of Israel, the very foundation of society was the land. But the land was not a commodity it was a gift, an inheritance from God. God’s intention was that the land be parceled out among the tribes so all people would have enough land to provide for their needs. God was aware that over time some people would accumulate land through loans and trade, God’s instructions made sure that commoditization of the land was not perpetual. The law was clear that in the jubilee year all debts would be forgiven and all land was returned. Even the king was not exempt from this part of God’s law.
As we encounter this passage we must be careful not to put this narrative in the service of any political agenda. If we do, we fall into the trap of the followers of Baal who believe God is on their side instead of seeking to be on God’s side. However, as followers of Jesus, who is the culmination of this great tradition of prophets, we can never take for granted any system which allows for the destruction of the most vulnerable in society for any reason. On this point, God is rather unambiguous. Any system or regime which allows for exploitation or destruction of anyone is not doing the will of God.
Despite the words of clear judgment against this unfaithful King, there is good news. Just beyond the bounds of this passage something miraculous happens. After being confronted with his dereliction of duty, Ahab hears what he has done and is deeply moved. As a result the king repents of his actions and forgiveness is offered. It is not the cheap forgiveness that does not require change of heart and action, but the sort of forgiveness which comes with real repentance. In this passage about deceit, murder, and condemnation, God’s final word is not destruction but transformation. Even for someone like King Ahab who believes he is above the law, God offers new life if he is willing to repent.
It is a story that I believe, we must keep close to our hearts whenever we speak for peace and justice. Ours is a world where everything can be bought and sold and human life is cheap. Ours is a world where those in power believe they are above the law. And, ours is a world where many who claim the name of Jesus believe this whole system has a divine blessing. In a world such as ours, it is easy to become shrill and forget the grace and forgiveness is available for all. So, in this world, let us seek to be prophetic witnesses for the God of Israel, the one who we have come to know through Jesus Christ. But as we do so, let us wrap our calls for repentance and change with the good news that God offers forgiveness for all, including ourselves. Amen.