וַיְהִי֩ כִשְׁמֹ֨עַ אַחְאָ֜ב אֶת־הַדְּבָרִ֤ים הָאֵ֙לֶּה֙ וַיִּקְרַ֣ע בְּגָדָ֔יו וַיָּֽשֶׂם־שַׂ֥ק עַל־בְּשָׂר֖וֹ וַיָּצ֑וֹם וַיִּשְׁכַּ֣ב בַּשָּׂ֔ק וַיְהַלֵּ֖ךְ אַֽט׃ (ס)
E avvenne, quando Acab udì queste parole, che si stracciò le vesti, si mise un sacco sulla carne, digiunò, si coricò nel sacco e camminava a piedi scalzi.
From David to Destruction
After Eliyahu HaNavi delivers the curse against Achav and his descendants, Achav tears his clothing, dons sackcloth, and fasts (Melachim I 21:27). Hashem seems, as noted by Da’at Mikra, to revel and rejoice in Achav’s Teshuvah (Melachim I 21:29)! How are we to understand this surprising divine reaction? The question is especially poignant if one believes, as does the Malbim (as opposed to the Abarbanel), that Achav repents only due to fear of punishment, and not out of a desire to forge a proper connection with Hashem.
Ibn Ezra
אטים Charmers. Comp. אט softly (1 Kings 21:27); אטים signifies things that are done secretly.
From David to Destruction
The first question is a far more challenging issue. The Malbim solves the problem by arguing that Achav’s Teshuvah (recorded in Melachim I 21:27-29) alters the calculus. Teshuvah can overturn a negative decree as is clearly evidenced by Sefer Yonah. Once Achav performs Teshuvah, the anointment of Chaza’eil and Yeihu is delayed. The Malbim seems to adequately explain why Achav deserves to avoid punishment, and thus Yeihu is not appointed as his replacement. However, what do the rest of the northern Bnei Yisrael do to merit the delay of Chaza’eil’s appointment?99As noted by TABC student Ezra Baron (‘20).