The books of Kings are traditionally associated with the Deuteronomistic historical tradition, evaluating Israel and Judah’s kings by covenant faithfulness, prophetic word, true worship, justice, and obedience to the Lord.
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1 Kings 21
Naboth’s Vineyard, Ahab’s Coveting, Jezebel’s Violence, and the Lord’s Judgment
The Lord sees the blood of the oppressed, exposes covetous power, judges corrupt rulers, and remains astonishingly patient even when the guilty humble themselves only late.
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Chapter Summary
The Lord sees the blood of the oppressed, exposes covetous power, judges corrupt rulers, and remains astonishingly patient even when the guilty humble themselves only late.
Overview
1 Kings 21 argues that idolatrous kingship inevitably produces injustice because it rejects the Lord’s ownership, law, and authority. Ahab’s coveting becomes Jezebel’s conspiracy, the elders’ compliance becomes judicial murder, and stolen inheritance becomes evidence for prophetic judgment. Yet the Lord’s word sees what royal courts hide, defends the wronged, and holds kings accountable. Ahab’s humbling delays judgment, showing that the Lord is just and patient, not impulsive or indifferent.
Context
Later covenant readers needing to understand why Israel’s monarchy came under judgment, how royal idolatry produced social injustice, and how the prophetic word upheld the Lord’s covenant claims over kings.
The northern kingdom during Ahab’s reign. The immediate setting is Jezreel, where Ahab has a palace near Naboth’s ancestral vineyard.
The Lord sees the blood of the oppressed, exposes covetous power, judges corrupt rulers, and remains astonishingly patient even when the guilty humble themselves only late.
The books of Kings are traditionally associated with the Deuteronomistic historical tradition, evaluating Israel and Judah’s kings by covenant faithfulness, prophetic word, true worship, justice, and obedience to the Lord.
Later covenant readers needing to understand why Israel’s monarchy came under judgment, how royal idolatry produced social injustice, and how the prophetic word upheld the Lord’s covenant claims over kings.
The northern kingdom during Ahab’s reign. The immediate setting is Jezreel, where Ahab has a palace near Naboth’s ancestral vineyard.
Social Pressure
- Ordinary Israelites are vulnerable under royal power, especially when elders, nobles, false witnesses, and public religious forms can be manipulated by the crown.
Israel’s land was covenant inheritance, not merely commercial property. Ancestral land was tied to tribe, family, stewardship, and the Lord’s ownership. Jezebel’s conduct reflects a pagan royal absolutism foreign to covenant kingship in Israel.
This chapter exposes the social fruit of covenant rebellion. Baal worship and royal self-will do not remain private religious errors; they produce oppression, false witness, bloodshed, and theft of inheritance.
Chapter Movement
From Ahab’s coveting of Naboth’s inheritance, to Jezebel’s murderous seizure through false justice, to Elijah’s prophetic indictment, to dynastic judgment and delayed disaster after Ahab’s humiliation.
Discourse Insight
Theological exposition and fulfillment
1 Kings 21 clarifies the gospel by showing the depth of human sin in coveting, false witness, murder, theft, and abuse of power. It also reveals the Lord as the God who sees bloodguilt and does not let injustice have the last word. The gospel resolution is not found in Ahab’s partial humbling but in Christ, the righteous King who was falsely accused, suffered outside the city, bore judgment for sinners, and secures an inheritance that cannot be seized or corrupted.
At the cross, God’s justice against sin and mercy toward the guilty meet without compromise.
Structural Flow
Ahab desires what is not His and becomes resentful when Naboth honors covenant inheritance.
Jezebel transforms Ahab’s desire into state-sponsored injustice by using royal letters, religious procedure, and false testimony.
The city leaders comply with evil, and Naboth is murdered under the appearance of lawful judgment.
Ahab takes the vineyard after Naboth’s death, benefiting from the crime even though Jezebel organized it.
The Lord sends Elijah to name Ahab’s sin as murder and seizure, cutting through royal self-deception.
The Lord announces disaster on Ahab’s house and a shameful end for Jezebel.
The narrator interprets Ahab’s reign as uniquely corrupt, intensified by Jezebel’s influence and idolatry.
Ahab’s humbling leads the Lord to delay judgment, revealing divine patience without canceling justice.
Chapter Outline
- 1-4: Ahab treats Naboth’s vineyard as desirable royal convenience, while Naboth treats it as ancestral inheritance from the Lord.
- 5-10: Jezebel’s plan weaponizes fasting, public honor, false witnesses, and royal authority to remove Naboth.
- 11-14: The elders and nobles carry out the conspiracy, showing how communal leadership becomes complicit in royal injustice.
- 15-16: Ahab benefits from Naboth’s death and moves to take possession of the stolen inheritance.
- 17-20: The Lord sends Elijah to confront Ahab with the truth: He has murdered and seized.
- 21-24: Ahab’s dynasty will be swept away, and Jezebel’s death will match the shame and violence she has sown.
- 25-26: The narrator places Ahab’s crime within His larger pattern of selling Himself to evil and following idols.
- 27-29: The Lord sees Ahab’s humbling and delays the disaster, showing patience even while maintaining the certainty of judgment.
Theological Argument
1 Kings 21 argues that idolatrous kingship inevitably produces injustice because it rejects the Lord’s ownership, law, and authority. Ahab’s coveting becomes Jezebel’s conspiracy, the elders’ compliance becomes judicial murder, and stolen inheritance becomes evidence for prophetic judgment. Yet the Lord’s word sees what royal courts hide, defends the wronged, and holds kings accountable. Ahab’s humbling delays judgment, showing that the Lord is just and patient, not impulsive or indifferent.
The LORD moves the hidden crime of royal coveting and murder into the light of prophetic judgment, then displays patience when Ahab humbles himself.
- 1.Covenant inheritance limits royal desire.
- 2.Coveting becomes destructive when power serves desire.
- 3.False religion can be used to mask injustice.
- 4.The LORD’s word exposes crimes that human courts conceal.
- 5.Royal wickedness brings dynastic judgment.
- 6.The LORD’s justice is compatible with patient delay.
Theological Focus
- The Lord’s ownership of land and inheritance
- The danger of coveting
- Royal power under covenant law
- Judicial corruption and false witness
- The Lord’s defense of the oppressed
- Prophetic exposure of hidden sin
- Dynastic judgment
- Idolatry producing social injustice
- Divine patience in response to humbling
- The difference between outward humiliation and full covenant renewal
- Doctrine of Sin
- Doctrine of God
- Justice
- Kingship
- Land and Inheritance
- Revelation
- Judgment
- Repentance and Humbling
Covenant Significance
The chapter is deeply covenantal because Naboth’s refusal rests on the Lord’s land inheritance laws, while Jezebel’s scheme violates commandments concerning coveting, false witness, murder, theft, and justice. Ahab’s kingship becomes anti-covenantal: instead of guarding the inheritance of the people, He seizes it. The Lord’s prophetic judgment restores covenant moral order by naming the sin and announcing judgment.
Old Testament Connections
- Naboth’s vineyard is ancestral inheritance, not disposable private property detached from the Lord’s covenant gift.
- Ahab violates the spirit of the commandment against coveting by resenting Naboth’s rightful refusal.
- Jezebel’s plan violates the commandment against false witness and exploits the requirement for multiple witnesses.
- Naboth’s execution is murder disguised as lawful judgment.
- Ahab’s possession of the vineyard is theft by royal power.
- The elders and nobles violate their duty to uphold justice in the gate.
- Elijah’s prophetic indictment functions as covenant lawsuit against the king.
- The delayed judgment shows divine patience, but the covenant consequences remain.
- Leviticus 25:23 teaches that the land belongs to the Lord and Israel lives as His tenants and sojourners.
- Numbers 36:7 protects inheritance from passing permanently from tribe to tribe.
- Exodus 20:13-17 forbids murder, adultery, theft, false witness, and coveting, several of which are violated in this chapter.
- Deuteronomy 19:15-21 regulates witnesses and condemns malicious testimony.
- Deuteronomy 17:14-20 requires Israel’s king to live under the Lord’s law rather than above it.
- Deuteronomy 16:18-20 calls Israel’s judges and officials to pursue justice.
Canonical Connections
Naboth’s refusal is rooted in Torah teaching that the land belongs to the Lord and Israel’s families receive inheritance under Him.
The chapter dramatizes the breach of commandments against coveting, false witness, murder, and theft.
Jezebel’s scheme abuses legal witness requirements and violates the Torah’s demand for truthful justice.
Elijah’s confrontation of Ahab fits the biblical pattern of prophets exposing royal sin.
Naboth’s false accusation and death participate in the biblical pattern of the righteous being opposed by lies.
The judgment on Ahab’s house recalls prior dynastic judgments against Jeroboam and Baasha.
Where Ahab seizes inheritance through bloodshed, Christ secures inheritance through His own blood.
Cross References
Gospel Clarity
1 Kings 21 clarifies the gospel by showing the depth of human sin in coveting, false witness, murder, theft, and abuse of power. It also reveals the Lord as the God who sees bloodguilt and does not let injustice have the last word. The gospel resolution is not found in Ahab’s partial humbling but in Christ, the righteous King who was falsely accused, suffered outside the city, bore judgment for sinners, and secures an inheritance that cannot be seized or corrupted.
At the cross, God’s justice against sin and mercy toward the guilty meet without compromise.
Gospel Guardrails
- The chapter displays sin moving from desire to resentment, conspiracy, false witness, murder, theft, and denial.
- The Lord sees Naboth’s blood and sends His word to expose what royal power concealed.
- Ahab’s abuse of kingship points to the need for the King who rules in righteousness.
- Naboth’s false accusation and death outside the city anticipate a pattern fulfilled climactically in Christ.
- The Lord’s delay of judgment after Ahab’s humbling shows divine patience, which finds its deepest ground in the saving work of Christ.
- Where Ahab seizes inheritance, Christ secures an eternal inheritance for His people by grace.
- Do not reduce the chapter to a moral lesson about being content without showing the gospel need created by covetous sin.
- Do not present Ahab’s humbling as saving repentance in the full new covenant sense.
- Do not flatten Naboth into a direct Christ figure in every respect · use the righteous sufferer pattern carefully.
- Do not ignore the social and judicial dimensions of sin. The gospel addresses both personal guilt and the evil that guilt produces in community.
- Do not preach mercy in a way that cancels justice. The chapter holds delayed judgment and real guilt together.
Primary Emphasis
1 Kings 21 contributes to the canonical movement toward Christ by exposing the need for a righteous King who does not seize inheritance but secures it for His people. Ahab covets, sulks, benefits from murder, and seizes land. Christ, by contrast, is the King who does not grasp selfishly but humbles Himself, bears false accusation, suffers outside the city, and gives His people an eternal inheritance.
Naboth, falsely accused and killed outside the city, is not a direct type of Christ in every detail, but His unjust death participates in the broader biblical pattern of the righteous sufferer whose blood is seen by God.
Chapter Contribution
1 Kings 21 argues that idolatrous kingship inevitably produces injustice because it rejects the Lord’s ownership, law, and authority. Ahab’s coveting becomes Jezebel’s conspiracy, the elders’ compliance becomes judicial murder, and stolen inheritance becomes evidence for prophetic judgment. Yet the Lord’s word sees what royal courts hide, defends the wronged, and holds kings accountable. Ahab’s humbling delays judgment, showing that the Lord is just and patient, not impulsive or indifferent.
Doctrinal Weight
Sin is shown as coveting, entitlement, self-pity, manipulation, false witness, murder, theft, idolatry, and resistance to God’s word.
The Lord is just, all-seeing, covenantally faithful, and patient. He exposes hidden injustice and delays judgment in response to humbling.
The chapter strongly teaches that justice must not be corrupted by power, false testimony, religious theater, or communal compliance.
Ahab’s kingship is condemned because He uses royal position for desire rather than serving under the Lord’s law.
Naboth’s refusal rests on the covenant theology of land as inheritance under the Lord’s ownership.
The word of the Lord through Elijah reveals the true meaning of the crime and announces judgment no human court could avoid.
Ahab’s house and Jezebel receive severe judgment because of idolatry, murder, and theft.
Ahab’s humbling delays judgment but is not presented as full covenant renewal; the chapter distinguishes divine patience from erased guilt.
Reading Lenses
Theological exposition and fulfillment
- 1 Kings 21 clarifies the gospel by showing the depth of human sin in coveting, false witness, murder, theft, and abuse of power. It also reveals the Lord as the God who sees bloodguilt and does not let injustice have the last word. The gospel resolution is not found in Ahab’s partial humbling but in Christ, the righteous King who was falsely accused, suffered outside the city, bore judgment for sinners, and secures an inheritance that cannot be seized or corrupted. At the cross, God’s justice against sin and mercy toward the guilty meet without compromise.
Key Hebrew Terms
Sense The covenant name of the God of Israel
Definition The personal covenant name by which Israel’s God reveals himself as the living, faithful, sovereign LORD.
References 1 Kings 21:3, 17, 28
Lexicon The covenant name of the God of Israel
Why it matters Naboth appeals to the Lord concerning inheritance, and the word of the Lord exposes Ahab’s hidden crime.
Form in passage Feminine · Singular · Construct What is this?
Sense inheritance, possession, hereditary property
Definition An inherited possession, especially land allotted within Israel’s covenant life.
References 1 Kings 21:3-4
Lexicon inheritance, possession, hereditary property
Why it matters Naboth’s refusal is grounded in the vineyard as ancestral inheritance, making Ahab’s desire a covenant violation rather than a simple real estate negotiation.
Form in passage Both · Singular · Absolute What is this?
Sense vineyard
Definition A cultivated vineyard, often associated with inheritance, fruitfulness, and household provision.
References 1 Kings 21:1-2, 15-19
Lexicon vineyard
Why it matters The vineyard is the visible object of Ahab’s coveting and the place where Elijah confronts Him after the murder.
Sense father, ancestor
Definition Father or ancestor, often used of family lineage and ancestral inheritance.
References 1 Kings 21:3-4
Lexicon father, ancestor
Why it matters Naboth’s phrase 'inheritance of my fathers' anchors the vineyard in family lineage and covenant continuity.
Sense sullen, stubborn, resentful
Definition A term conveying stubborn displeasure or sullenness in this context.
References 1 Kings 21:4
Lexicon sullen, stubborn, resentful
Why it matters Ahab’s sullen response connects this chapter with the previous one and reveals a heart that resents the limits imposed by God’s word.
Sense angry, vexed, enraged
Definition Angry, irritated, or vexed in spirit.
References 1 Kings 21:4
Lexicon angry, vexed, enraged
Why it matters Ahab’s anger at Naboth’s covenant faithfulness exposes how denied desire becomes resentment.
Form in passage Piel · Perfect · 2nd Person · Masculine · Singular What is this?
Sense to bless; euphemistically, to curse in certain contexts
Definition Commonly means to bless, but can function euphemistically in contexts of cursing God or king.
References 1 Kings 21:10, 13
Lexicon to bless; euphemistically, to curse in certain contexts
Why it matters The false charge against Naboth uses this term in a legal accusation of cursing God and the king, turning religious language into a weapon.
Sense witness
Definition One who gives testimony in a legal or covenantal setting.
References 1 Kings 21:10, 13
Lexicon witness
Why it matters False witnesses are used to murder Naboth, directly corrupting the Torah’s legal safeguards.
Form in passage Masculine · Singular · Absolute What is this?
Sense worthlessness, wickedness
Definition A term describing worthlessness, wickedness, or persons of corrupt character.
References 1 Kings 21:10, 13
Lexicon worthlessness, wickedness
Why it matters Jezebel’s plan depends on morally corrupt men willing to bear false witness.
Cross-language bridge 1 link · View in lexicon
Sense to stone
Definition To execute by stoning.
References 1 Kings 21:13
Lexicon to stone
Why it matters Naboth is killed by a covenant penalty applied through false testimony, making His death a judicial murder.
Form in passage Qal · Sequential imperfect · 2nd Person · Masculine · Singular What is this?
Sense to possess, inherit, dispossess
Definition To possess, inherit, take possession, or dispossess.
References 1 Kings 21:15-19
Lexicon to possess, inherit, dispossess
Why it matters Ahab takes possession of the vineyard after Naboth’s death, turning inheritance language into a scene of seizure and guilt.
Sense to murder, slay unlawfully
Definition To murder or kill unlawfully.
References 1 Kings 21:19
Lexicon to murder, slay unlawfully
Why it matters The Lord’s accusation through Elijah names Ahab’s guilt as murder, despite the legal appearance of Naboth’s execution.
Sense to sell
Definition To sell, give over, or hand oneself over in a figurative sense.
References 1 Kings 21:20, 25
Lexicon to sell
Why it matters Ahab is described as having sold Himself to do evil, emphasizing deep voluntary bondage to wickedness.
Sense evil, wickedness, harm
Definition Evil, wickedness, calamity, or harm depending on context.
References 1 Kings 21:20, 25
Lexicon evil, wickedness, harm
Why it matters Ahab’s actions are evaluated as evil in the eyes of the Lord, not merely poor leadership or political excess.
Cross-language bridge 1 link · View in lexicon
Form in passage Niphal · Perfect · 3rd Person · Masculine · Singular What is this?
Sense to humble, subdue, bring low
Definition To humble oneself, be subdued, or be brought low.
References 1 Kings 21:29
Lexicon to humble, subdue, bring low
Why it matters The Lord notes Ahab’s humbling and delays disaster, showing divine responsiveness to lowliness even in a deeply guilty king.
Lexicon data: MorphGNT Strong's Dictionary XML (CC0) · Open Scriptures Hebrew Bible (CC BY 4.0) · Open Scriptures Hebrew Lexicon (CC BY 4.0) · STEPBible Data (CC BY 4.0) · Full details
Formation Focus
The Lord owns the land, sees the oppressed, judges corrupt power, and speaks truth over crimes hidden beneath legal and religious appearance.
God’s people must resist coveting, protect truth, refuse complicity, and humble themselves quickly when exposed by the word of the Lord.
Contentment, justice, truthfulness, courage, humility, and reverent fear of the Lord.
Practice Response
- Confess desires that have become entitlement.
- Refuse to manipulate people, systems, or spiritual language for personal gain.
- Protect the vulnerable when false narratives are used against them.
- Ask whether You are benefiting from wrongs You did not personally execute but quietly welcomed.
- Receive correction from Scripture before sullen resentment deepens.
- Practice restitution and truth-telling where Your actions have harmed another person.
Warnings and Misreadings
- The chapter gives a severe warning against coveting, sulking resentment, abuse of power, religious hypocrisy, false witness, judicial corruption, and benefiting from another person’s harm. It warns leaders that the Lord sees what courts conceal and that stolen possession becomes evidence for judgment.
- Treating Naboth’s refusal as stubbornness or poor negotiation. - Naboth’s refusal is grounded in covenant inheritance. He is honoring the Lord’s claim over the land.
- Blaming Jezebel only and minimizing Ahab’s guilt. - Jezebel arranges the murder, but Ahab covets, sulks, allows her action, and takes possession. The Lord holds Ahab responsible.
- Seeing the fast as evidence of genuine communal piety. - The fast is manipulated as religious theater to cloak injustice.
- Treating Ahab’s humbling as full repentance equivalent to covenant renewal. - The Lord responds to Ahab’s humbling by delaying judgment, but the narrative does not portray Ahab as transformed into a faithful king.
- Using the chapter only as a private morality tale about envy. - Coveting is central, but the chapter also addresses systemic injustice, corrupt leadership, false legal procedure, and the prophetic defense of the oppressed.
- Making Naboth a simplistic one-to-one type of Christ. - Naboth participates in a righteous sufferer pattern through false accusation and unjust death, but the chapter’s own horizon centers on covenant inheritance, royal injustice, and prophetic judgment.
Discipleship Questions
- Where has desire begun to sound like entitlement in my heart?
- How do I respond when the Lord denies me something I want?
- Have I ever used influence, position, or procedure to get what truth would not give me?
- Where might religious appearance be covering selfish ambition or injustice?
- Do I minimize my responsibility when someone else carries out what I secretly wanted?
- Am I willing for the word of God to name my sin plainly, as Elijah named Ahab’s?
- Where do I need to humble myself before the Lord before judgment hardens further?
Pastoral Applications
- Coveting is not harmless desire. Left unchecked, it can become resentment, manipulation, and injustice.
- Leaders are accountable not only for what they personally perform, but also for what they permit, encourage, benefit from, or refuse to stop.
- Public processes can be made wicked when truth is removed. A fast, a hearing, witnesses, and execution all become instruments of evil when governed by lies.
- The Lord sees the blood of the wronged even when human courts have declared the crime legal.
- Faithful ministry must sometimes confront sin at the place of possession, where the evidence of disobedience is being enjoyed.
- Ahab’s humbling shows that the Lord notices contrition, but delayed consequences are not the same as full restoration.
- Ahab and Jezebel reveal how marriage, counsel, and influence can either restrain sin or accelerate it.
Pastoral Trajectories
The Biblical World
Chapter At A Glance
From Ahab’s coveting of Naboth’s inheritance, to Jezebel’s murderous seizure through false justice, to Elijah’s prophetic indictment, to dynastic judgment and delayed disaster after Ahab’s humiliation.
The chapter is deeply covenantal because Naboth’s refusal rests on the Lord’s land inheritance laws, while Jezebel’s scheme violates commandments concerning coveting, false witness, murder, theft, and justice. Ahab’s kingship becomes anti-covenantal: instead of guarding the inheritance of the people, He seizes it. The Lord’s prophetic judgment restores covenant moral order by naming the sin and announcing judgment.
1 Kings 21 clarifies the gospel by showing the depth of human sin in coveting, false witness, murder, theft, and abuse of power. It also reveals the Lord as the God who sees bloodguilt and does not let injustice have the last word. The gospel resolution is not found in Ahab’s partial humbling but in Christ, the righteous King who was falsely accused, suffered outside the city, bore judgment for sinners, and secures an inheritance that cannot be seized or corrupted.
At the cross, God’s justice against sin and mercy toward the guilty meet without compromise.
Contentment, justice, truthfulness, courage, humility, and reverent fear of the Lord.
Focus Points
- The Lord’s ownership of land and inheritance
- The danger of coveting
- Royal power under covenant law
- Judicial corruption and false witness
- The Lord’s defense of the oppressed
- Prophetic exposure of hidden sin
- Dynastic judgment
- Idolatry producing social injustice
- Divine patience in response to humbling
- The difference between outward humiliation and full covenant renewal
- Doctrine of Sin
- Doctrine of God
- Justice
- Kingship
- Land and Inheritance
- Revelation
- Judgment
- Repentance and Humbling
Explore Further
Cross References
He said to Him, “Yahweh says, ‘Because You have let go out of Your hand the man whom I had devoted to destruction, therefore Your life will take the place of His life, and Your people take the place of His people.’ ” The king of Israel went to His house sullen and angry, and came to Samaria.
Immediate background
A certain man drew His bow at random, and struck the king of Israel between the joints of the armor. Therefore He said to the driver of His chariot, “Turn Your hand, and carry me out of the battle; for I am severely wounded.” The battle increased that day. The king was propped up in His chariot facing the Syrians, and died at evening. The blood ran out of...
Immediate continuation
When Jehu had come to Jezreel, Jezebel heard of it; and she painted her eyes, and adorned her head, and looked out at the window. As Jehu entered in at the gate, she said, “Do You come in peace, Zimri, You murderer of Your master?” He lifted up His face to the window, and said, “Who is on my side? Who?” Two or three eunuchs looked out at Him.
Judgment fulfillment
“ ‘The land shall not be sold in perpetuity, for the land is mine; for You are strangers and live as foreigners with me.
Covenant foundation
So shall no inheritance of the children of Israel move from tribe to tribe; for the children of Israel shall all keep the inheritance of the tribe of His fathers.
Inheritance foundation
“You shall not murder. “You shall not commit adultery. “You shall not steal.
Commandment foundation
One witness shall not rise up against a man for any iniquity, or for any sin that He sins. At the mouth of two witnesses, or at the mouth of three witnesses, shall a matter be established. If an unrighteous witness rises up against any man to testify against Him of wrongdoing, then both the men, between whom the controversy is, shall stand before Yahweh,...
Legal foundation
Yahweh sent Nathan to David. He came to Him, and said to Him, “There were two men in one city; the one rich, and the other poor. The rich man had very many flocks and herds, but the poor man had nothing, except one little ewe lamb, which He had bought and raised. It grew up together with Him, and with His children. It ate of His own food, drank of His own...
Prophetic confrontation parallel
Now the chief priests and the whole council sought witnesses against Jesus to put Him to death, and found none. For many gave false testimony against Him, and their testimony didn’t agree with each other. Some stood up, and gave false testimony against Him, saying,
Righteous sufferer pattern
Therefore Jesus also, that He might sanctify the people through His own blood, suffered outside of the gate.
Christological pattern
Blessed be the God and Father of our Lord Jesus Christ, who according to His great mercy caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, to an incorruptible and undefiled inheritance that doesn’t fade away, reserved in Heaven for You, who by the power of God are guarded through faith for a salvation ready...
Gospel inheritance