1 Kings 21
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1 Kings 21
Naboth's Vineyard
1And it came to pass after these things, that Naboth the Jezreelite had a vineyard, which was in Jezreel, hard by the palace of Ahab king of Samaria.
Jamieson-Fausset-Brown
CHAPTER 21
1Ki 21:1-4. Naboth Refuses Ahab His Vineyard.
1-3. Naboth the Jezreelite had a vineyard, which was in Jezreel--Ahab was desirous, from its contiguity to the palace, to possess it for a vegetable garden. He proposed to Naboth to give him a better in exchange, or to obtain it by purchase; but the owner declined to part with it. In persisting in his refusal, Naboth was not actuated by any feelings of disloyalty or disrespect to the king, but solely from a conscientious regard to the divine law, which, for important reasons, had prohibited the sale of a paternal inheritance [Le 25:23; Nu 36:7]; or if, through extreme poverty or debt, an assignation of it to another was unavoidable, the conveyance was made on the condition of its being redeemable at any time [Le 25:25-27]; at all events, of its reverting at the jubilee to the owner [Le 25:28]. In short, it could not be alienated from the family, and it was on this ground that Naboth (1Ki 21:3) refused to comply with the king's demand. It was not, therefore, any rudeness or disrespect that made Ahab heavy and displeased, but his sulky and pettish demeanor betrays a spirit of selfishness that could not brook to be disappointed of a favorite object, and that would have pushed him into lawless tyranny had he possessed any natural force of character.
CHAPTER 21
1Ki 21:1-4. Naboth Refuses Ahab His Vineyard.
1-3. Naboth the Jezreelite had a vineyard, which was in Jezreel--Ahab was desirous, from its contiguity to the palace, to possess it for a vegetable garden. He proposed to Naboth to give him a better in exchange, or to obtain it by purchase; but the owner declined to part with it. In persisting in his refusal, Naboth was not actuated by any feelings of disloyalty or disrespect to the king, but solely from a conscientious regard to the divine law, which, for important reasons, had prohibited the sale of a paternal inheritance [Le 25:23; Nu 36:7]; or if, through extreme poverty or debt, an assignation of it to another was unavoidable, the conveyance was made on the condition of its being redeemable at any time [Le 25:25-27]; at all events, of its reverting at the jubilee to the owner [Le 25:28]. In short, it could not be alienated from the family, and it was on this ground that Naboth (1Ki 21:3) refused to comply with the king's demand. It was not, therefore, any rudeness or disrespect that made Ahab heavy and displeased, but his sulky and pettish demeanor betrays a spirit of selfishness that could not brook to be disappointed of a favorite object, and that would have pushed him into lawless tyranny had he possessed any natural force of character.
The Pulpit Commentary
And it came to pass after these things [These words are omitted in the Vat. LXX; which, as before remarked, transposes 1Ki_20:1-43. and 21. See introductory note, 1Ki_20:1-43.], that Naboth ["Fruit," "produce" (Gesen). Wordsworth sees in him a type of Christ, cast out of the vineyard (Mat_21:39) and slain] the Jezreelite [The Alex. LXX. here, and throughout the chapter, reads ὁ Ἰσραηλίτης. Josephus (Ant. 8.13. 8) says that Naboth was of illustrious family] had a vineyard, which was in Jezreel [See note on 1Ki_18:46], hard by the palace [LXX. threshing-floor. Stanley, arguing from this word, would reject the Hebrew text of this narrative, which places both the vineyard and the plot of ground (2Ki_9:25, 2Ki_9:26) in Jezreel, and would locate the vineyard on the hill of Samaria, in the "void place" of 1Ki_22:10] of Ahab king of Samaria. [It is clear from these last words that Jezreel had not replaced Samaria as the capital. It was a "palace" only that Ahab had there. No doubt the beauty of the situation had led to its purchase or erection. As Jezreel is only twenty-five miles distant from Samaria, it is obvious that it might be readily visited by the court.]
And it came to pass after these things [These words are omitted in the Vat. LXX; which, as before remarked, transposes 1Ki_20:1-43. and 21. See introductory note, 1Ki_20:1-43.], that Naboth ["Fruit," "produce" (Gesen). Wordsworth sees in him a type of Christ, cast out of the vineyard (Mat_21:39) and slain] the Jezreelite [The Alex. LXX. here, and throughout the chapter, reads ὁ Ἰσραηλίτης. Josephus (Ant. 8.13. 8) says that Naboth was of illustrious family] had a vineyard, which was in Jezreel [See note on 1Ki_18:46], hard by the palace [LXX. threshing-floor. Stanley, arguing from this word, would reject the Hebrew text of this narrative, which places both the vineyard and the plot of ground (2Ki_9:25, 2Ki_9:26) in Jezreel, and would locate the vineyard on the hill of Samaria, in the "void place" of 1Ki_22:10] of Ahab king of Samaria. [It is clear from these last words that Jezreel had not replaced Samaria as the capital. It was a "palace" only that Ahab had there. No doubt the beauty of the situation had led to its purchase or erection. As Jezreel is only twenty-five miles distant from Samaria, it is obvious that it might be readily visited by the court.]
2And Ahab spake unto Naboth, saying, Give me thy vineyard, that I may have it for a garden of herbs, because it is near unto my house: and I will give thee for it a better vineyard than it; or, if it seem good to thee, I will give thee the worth of it in money.
The Pulpit Commentary
And Ahab spake unto Naboth, saying, Give me thy vineyard [The prediction of Samuel (1Sa_8:14) is being realized], that I may have it for a garden of herbs [as in Deu_11:10; Rom_15:17], because it is near unto [Heb. beside] my house: and I will give thee for it a better vineyard than it: or [Heb. omits or], if it seem good to thee [Heb. if good in thine eyes], I will give thee the worth of it in money. [Heb. I will give to thee silver the price of it. See note on 1Ki_20:39. Whatever Ahab's moral weakness, he was certainly a prince of some enterprize. 1Ki_22:39 speaks of the "cities "which he built. And the palace of Jezreel would seem to have been erected by him. This vineyard was to be one of his improvements.]
And Ahab spake unto Naboth, saying, Give me thy vineyard [The prediction of Samuel (1Sa_8:14) is being realized], that I may have it for a garden of herbs [as in Deu_11:10; Rom_15:17], because it is near unto [Heb. beside] my house: and I will give thee for it a better vineyard than it: or [Heb. omits or], if it seem good to thee [Heb. if good in thine eyes], I will give thee the worth of it in money. [Heb. I will give to thee silver the price of it. See note on 1Ki_20:39. Whatever Ahab's moral weakness, he was certainly a prince of some enterprize. 1Ki_22:39 speaks of the "cities "which he built. And the palace of Jezreel would seem to have been erected by him. This vineyard was to be one of his improvements.]
3And Naboth said to Ahab, The LORD forbid it me, that I should give the inheritance of my fathers unto thee.
The Pulpit Commentary
And Naboth said to Ahab, The Lord forbid it me [Heb. Far be it to me from Jehovah. These words reveal to us, first, that Naboth was a worshipper of the Lord—otherwise he would hardly have used the sacred name, and that to Ahab, with whom the servants of the true God had found but scant favour; and, secondly, that he looked upon the alienation of his patrimony as an act displeasing to the Lord, and as violating the law of Moses (Le 25:93 sqq.; Num_36:7 sqq.) We have instances of the sale of land to the king in 2Sa_24:24—but that was by a Jebusite—and in 1Ki_16:24], that I should give the inheritance of my fathers unto thee. ["The preservation of the נַחֲלָה was for every covenant keeping Israelite a matter not merely of piety towards his family and his tribe but a religious duty" (Bähr). It is clear, however, that the restraints of the old Mosaic law began to be irksome in that latitudinarian age. Many of its provisions were already regarded as obsolete.]
And Naboth said to Ahab, The Lord forbid it me [Heb. Far be it to me from Jehovah. These words reveal to us, first, that Naboth was a worshipper of the Lord—otherwise he would hardly have used the sacred name, and that to Ahab, with whom the servants of the true God had found but scant favour; and, secondly, that he looked upon the alienation of his patrimony as an act displeasing to the Lord, and as violating the law of Moses (Le 25:93 sqq.; Num_36:7 sqq.) We have instances of the sale of land to the king in 2Sa_24:24—but that was by a Jebusite—and in 1Ki_16:24], that I should give the inheritance of my fathers unto thee. ["The preservation of the נַחֲלָה was for every covenant keeping Israelite a matter not merely of piety towards his family and his tribe but a religious duty" (Bähr). It is clear, however, that the restraints of the old Mosaic law began to be irksome in that latitudinarian age. Many of its provisions were already regarded as obsolete.]
4And Ahab came into his house heavy and displeased because of the word which Naboth the Jezreelite had spoken to him: for he had said, I will not give thee the inheritance of my fathers. And he laid him down upon his bed, and turned away his face, and would eat no bread.
Jamieson-Fausset-Brown
4. turned away his face--either to conceal from his attendants the vexation of spirit he felt, or, by the affectation of great sorrow, rouse them to devise some means of gratifying his wishes.
1Ki 21:5-16. Jezebel Causes Naboth to Be Stoned.
4. turned away his face--either to conceal from his attendants the vexation of spirit he felt, or, by the affectation of great sorrow, rouse them to devise some means of gratifying his wishes.
1Ki 21:5-16. Jezebel Causes Naboth to Be Stoned.
The Pulpit Commentary
And Ahab came into his house [At Samaria, as we gather from 1Ki_21:18, 1Ki_21:14, 1Ki_21:16, etc.] heavy and displeased [Heb. sullen and angry; same words as in 1Ki_20:43. Ewald thinks that we have here a clear reference to that passage] because of the word which Naboth the Jezreellte had spoken to him: for [Heb. and] he had said, I will not give thee the inheritance of my fathers. And he laid him down upon his bed [Rawlinson understands this to mean the couch on which the Orientals recline at meals. And מִטָּה is used with this meaning in Est_1:6 Eze_23:41, and elsewhere. But "his bed" seems rather to point to his private chamber; see on Eze_23:5], and turned away his face [The Vulgate adds ad parietem. Cf. 2Ki_20:2; from which place it may have been unconsciously introduced here], and would eat no bread. [Keil contends that" this childish mode of giving expression to his displeasure shows very clearly that Ahab was a man sold under sin (2Ki_20:20), who only wanted the requisite energy to display the wickedness of his heart in vigorous action;" but whether this is a just inference from these words may well be questioned. It rather shows that so little did he meditate evil that he accepted the refusal of Naboth as conclusive, and gave way to childish grief.
And Ahab came into his house [At Samaria, as we gather from 1Ki_21:18, 1Ki_21:14, 1Ki_21:16, etc.] heavy and displeased [Heb. sullen and angry; same words as in 1Ki_20:43. Ewald thinks that we have here a clear reference to that passage] because of the word which Naboth the Jezreellte had spoken to him: for [Heb. and] he had said, I will not give thee the inheritance of my fathers. And he laid him down upon his bed [Rawlinson understands this to mean the couch on which the Orientals recline at meals. And מִטָּה is used with this meaning in Est_1:6 Eze_23:41, and elsewhere. But "his bed" seems rather to point to his private chamber; see on Eze_23:5], and turned away his face [The Vulgate adds ad parietem. Cf. 2Ki_20:2; from which place it may have been unconsciously introduced here], and would eat no bread. [Keil contends that" this childish mode of giving expression to his displeasure shows very clearly that Ahab was a man sold under sin (2Ki_20:20), who only wanted the requisite energy to display the wickedness of his heart in vigorous action;" but whether this is a just inference from these words may well be questioned. It rather shows that so little did he meditate evil that he accepted the refusal of Naboth as conclusive, and gave way to childish grief.
Jezebel's Plot
5But Jezebel his wife came to him, and said unto him, Why is thy spirit so sad, that thou eatest no bread?
The Pulpit Commentary
But Jezebel his wife came to him, and said unto him, Why is thy spirit so sad [same word as in 1Ki_21:4], that thou eatest no bread? [It would seem that the queen missed him from the banqueting hall—he can hardly, therefore, have lain down on one of the divans or couches therein—and went to his bedroom to inquire the reason.]
But Jezebel his wife came to him, and said unto him, Why is thy spirit so sad [same word as in 1Ki_21:4], that thou eatest no bread? [It would seem that the queen missed him from the banqueting hall—he can hardly, therefore, have lain down on one of the divans or couches therein—and went to his bedroom to inquire the reason.]
6And he said unto her, Because I spake unto Naboth the Jezreelite, and said unto him, Give me thy vineyard for money; or else, if it please thee, I will give thee another vineyard for it: and he answered, I will not give thee my vineyard.
The Pulpit Commentary
And he said unto her, Because I spake unto Naboth the Jezreelite, and said unto him; Give me thy vineyard for money [Heb. silver]; or else, if it please [Heb. delight] thee, I will give thee another vineyard for it: and he answered [Heb. said], I will not give thee my vineyard. [Ahab does not mention the reason which Naboth assigned for his refusal. But Naboth's reasons were nothing to him, and he had hardly given them a second thought.]
And he said unto her, Because I spake unto Naboth the Jezreelite, and said unto him; Give me thy vineyard for money [Heb. silver]; or else, if it please [Heb. delight] thee, I will give thee another vineyard for it: and he answered [Heb. said], I will not give thee my vineyard. [Ahab does not mention the reason which Naboth assigned for his refusal. But Naboth's reasons were nothing to him, and he had hardly given them a second thought.]
7And Jezebel his wife said unto him, Dost thou now govern the kingdom of Israel? arise, and eat bread, and let thine heart be merry: I will give thee the vineyard of Naboth the Jezreelite.
Jamieson-Fausset-Brown
7. Dost thou now govern the kingdom of Israel?--This is not so much a question as an exclamation--a sarcastic taunt; "A pretty king thou art! Canst not thou use thy power and take what thy heart is set upon?"
arise, and eat bread, and let thine heart be merry: I will give thee the vineyard--After upbraiding Ahab for his pusillanimity and bidding him act as a king, Jezebel tells him to trouble himself no more about such a trifle; she would guarantee the possession of the vineyard.
7. Dost thou now govern the kingdom of Israel?--This is not so much a question as an exclamation--a sarcastic taunt; "A pretty king thou art! Canst not thou use thy power and take what thy heart is set upon?"
arise, and eat bread, and let thine heart be merry: I will give thee the vineyard--After upbraiding Ahab for his pusillanimity and bidding him act as a king, Jezebel tells him to trouble himself no more about such a trifle; she would guarantee the possession of the vineyard.
The Pulpit Commentary
And Jezebel his wife said unto him. Dost thou now govern [Heb. make; LXX: ποιεῖς [βασιλέα] the kingdom of Israel? [There is no question expressed in the Hebrew which stands, "Thou now makest the kingdom over Israel." The commentators generally, however, understand the words—as the LXX. and the A.V.—as an ironical question, "Art thou ruler in aught but name?" though some take it as an imperative: "Do thou now exert authority over the kingdom of Israel," And on the whole, this latter interpretation appears to be preferable. "Do thou now play the king. Make thy power felt. Give me the requisite authority. I will," etc.] Arise, and eat bread [or food], and let thine heart be merry [Heb. good; same words 1Sa_25:36]: I [This word is emphatic. "If thou wilt do thy part, I will do mine."] will give thee [no need to buy it] the vineyard of Naboth the Jezreelite.
And Jezebel his wife said unto him. Dost thou now govern [Heb. make; LXX: ποιεῖς [βασιλέα] the kingdom of Israel? [There is no question expressed in the Hebrew which stands, "Thou now makest the kingdom over Israel." The commentators generally, however, understand the words—as the LXX. and the A.V.—as an ironical question, "Art thou ruler in aught but name?" though some take it as an imperative: "Do thou now exert authority over the kingdom of Israel," And on the whole, this latter interpretation appears to be preferable. "Do thou now play the king. Make thy power felt. Give me the requisite authority. I will," etc.] Arise, and eat bread [or food], and let thine heart be merry [Heb. good; same words 1Sa_25:36]: I [This word is emphatic. "If thou wilt do thy part, I will do mine."] will give thee [no need to buy it] the vineyard of Naboth the Jezreelite.
8So she wrote letters in Ahab’s name, and sealed them with his seal, and sent the letters unto the elders and to the nobles that were in his city, dwelling with Naboth.
Jamieson-Fausset-Brown
8. So she wrote letters in Ahab's name, and sealed them with his seal--The seal-ring contained the name of the king and gave validity to the documents to which it was affixed (Es 8:8; Da 6:17). By allowing her the use of his signet-ring, Ahab passively consented to Jezebel's proceeding. Being written in the king's name, it had the character of a royal mandate.
sent the letters unto the elders and to the nobles that were in his city--They were the civic authorities of Jezreel, and would, in all likelihood, be the creatures and fit tools of Jezebel. It is evident that, though Ahab had recently been in Jezreel, when he made the offer to Naboth, both he and Jezebel were now in Samaria (1Ki 20:43).
8. So she wrote letters in Ahab's name, and sealed them with his seal--The seal-ring contained the name of the king and gave validity to the documents to which it was affixed (Es 8:8; Da 6:17). By allowing her the use of his signet-ring, Ahab passively consented to Jezebel's proceeding. Being written in the king's name, it had the character of a royal mandate.
sent the letters unto the elders and to the nobles that were in his city--They were the civic authorities of Jezreel, and would, in all likelihood, be the creatures and fit tools of Jezebel. It is evident that, though Ahab had recently been in Jezreel, when he made the offer to Naboth, both he and Jezebel were now in Samaria (1Ki 20:43).
The Pulpit Commentary
So she wrote letters [Heb. writings] in Ahab's name, and sealed them with his seal [The use of the seal, for the purpose of authentication, is of great antiquity. Some of the Egyptian signets are more than 4,000 years old. Their use in the age of the patriarchs is attested by Gen_38:15 and Gen_41:42; their importance is proved by the text, by Est_3:10; Est_8:2, Est_8:8, Est_8:10 (cf. "Herod," 3:128); Dan_6:17; Jer_32:10, 54; Hag_2:23, etc. Whether this seal—which does not necessarily prove that those who used it could not write—was impressed upon the writings themselves according to the modern practice of the East, or upon a piece of clay (Job_38:14), which was then attached to the letter by strings, we have no means of knowing. The use of Ahab's seal affords a strong presumption that he was privy to her designs (Bähr), but of this we cannot be absolutely certain], and sent the letters unto the elders [see Deu_16:18] and to the nobles [same word Neh_2:16; Neh_4:13; Ecc_10:17] that were in his city, dwelling [or inhabitants, as in Ecc_10:11] with Naboth.
So she wrote letters [Heb. writings] in Ahab's name, and sealed them with his seal [The use of the seal, for the purpose of authentication, is of great antiquity. Some of the Egyptian signets are more than 4,000 years old. Their use in the age of the patriarchs is attested by Gen_38:15 and Gen_41:42; their importance is proved by the text, by Est_3:10; Est_8:2, Est_8:8, Est_8:10 (cf. "Herod," 3:128); Dan_6:17; Jer_32:10, 54; Hag_2:23, etc. Whether this seal—which does not necessarily prove that those who used it could not write—was impressed upon the writings themselves according to the modern practice of the East, or upon a piece of clay (Job_38:14), which was then attached to the letter by strings, we have no means of knowing. The use of Ahab's seal affords a strong presumption that he was privy to her designs (Bähr), but of this we cannot be absolutely certain], and sent the letters unto the elders [see Deu_16:18] and to the nobles [same word Neh_2:16; Neh_4:13; Ecc_10:17] that were in his city, dwelling [or inhabitants, as in Ecc_10:11] with Naboth.
9And she wrote in the letters, saying, Proclaim a fast, and set Naboth on high among the people:
Jamieson-Fausset-Brown
9. Proclaim a fast, &c.--Those obsequious and unprincipled magistrates did according to orders. Pretending that a heavy guilt lay on one, or some unknown party, who was charged with blaspheming God and the king and that Ahab was threatening vengeance on the whole city unless the culprit were discovered and punished, they assembled the people to observe a solemn fast. Fasts were commanded on extraordinary occasions affecting the public interests of the state (2Ch 20:3; Ezr 8:21; Joe 1:14; 2:15; Jon 3:5). The wicked authorities of Jezreel, by proclaiming the fast, wished to give an external appearance of justice to their proceedings and convey an impression among the people that Naboth's crime amounted to treason against the king's life.
set Naboth on high--During a trial the panel, or accused person, was placed on a high seat, in the presence of all the court; but as the guilty person was supposed to be unknown, the setting of Naboth on high among the people must have been owing to his being among the distinguished men of the place.
9. Proclaim a fast, &c.--Those obsequious and unprincipled magistrates did according to orders. Pretending that a heavy guilt lay on one, or some unknown party, who was charged with blaspheming God and the king and that Ahab was threatening vengeance on the whole city unless the culprit were discovered and punished, they assembled the people to observe a solemn fast. Fasts were commanded on extraordinary occasions affecting the public interests of the state (2Ch 20:3; Ezr 8:21; Joe 1:14; 2:15; Jon 3:5). The wicked authorities of Jezreel, by proclaiming the fast, wished to give an external appearance of justice to their proceedings and convey an impression among the people that Naboth's crime amounted to treason against the king's life.
set Naboth on high--During a trial the panel, or accused person, was placed on a high seat, in the presence of all the court; but as the guilty person was supposed to be unknown, the setting of Naboth on high among the people must have been owing to his being among the distinguished men of the place.
The Pulpit Commentary
And she wrote in the letters, saying Proclaim a fast [The object of this ordinance was to give the impression that the city was labouring under, or threatened with, a curse, because of some undiscovered sin (2Sa_21:1; Jos_9:11; Deu_21:9), which must be removed or averted by public humiliation. Cf. Joe_1:14; Joe_2:12; 1Sa_7:6; 2Ch_20:3)], and set Naboth on high among the people. [Heb. at the head of the people. Keil, al. interpret, bring him into the court of justice, as defendant before all the people." And certainly הוֹשִׁיבוּ here, and in the next verse—where it is used of the witnesses (cf. verse 13)—means, make to sit; which looks as if judicial procedure were intended. But "at the head of the people "rather suggests that in the public assembly, which marked the fast (Joe_2:15), Naboth was assigned the most distinguished place. The reason for this is obvious, viz; to give a colour of impartiality to the proceedings. As Grotius, Ne odio damnasse crederentur, quem ipsi honoraverunt. It would also accord with the popular idea of retributive justice that Naboth should be denounced in the very hour of his triumph and exaltation. Josephus, however, says that it was because of his high birth that this position was assigned him.]
And she wrote in the letters, saying Proclaim a fast [The object of this ordinance was to give the impression that the city was labouring under, or threatened with, a curse, because of some undiscovered sin (2Sa_21:1; Jos_9:11; Deu_21:9), which must be removed or averted by public humiliation. Cf. Joe_1:14; Joe_2:12; 1Sa_7:6; 2Ch_20:3)], and set Naboth on high among the people. [Heb. at the head of the people. Keil, al. interpret, bring him into the court of justice, as defendant before all the people." And certainly הוֹשִׁיבוּ here, and in the next verse—where it is used of the witnesses (cf. verse 13)—means, make to sit; which looks as if judicial procedure were intended. But "at the head of the people "rather suggests that in the public assembly, which marked the fast (Joe_2:15), Naboth was assigned the most distinguished place. The reason for this is obvious, viz; to give a colour of impartiality to the proceedings. As Grotius, Ne odio damnasse crederentur, quem ipsi honoraverunt. It would also accord with the popular idea of retributive justice that Naboth should be denounced in the very hour of his triumph and exaltation. Josephus, however, says that it was because of his high birth that this position was assigned him.]
10And set two men, sons of Belial, before him, to bear witness against him, saying, Thou didst blaspheme God and the king. And then carry him out, and stone him, that he may die.
The Pulpit Commentary
And set two men [according to the previsions of the law (Deu_17:6, Deu_17:7; Deu_19:5; Num_35:30). "Even Jezebel bears witness to the Pentateuch" (Wordsworth). Josephus speaks of three witnesses], sons of Belial [i.e; worthless men. This use of the word "son" (cf. Psa_89:22, "son of wickedness"), which is one of the commonest idioms of the East, throws some light on the expression "sons of the prophets" (see 1Ki_20:35, note; cf. Deu_13:13; Mat_26:60)], before him [confronting him], to bear witness against him, saying, Thou didst blaspheme [Heb. bless; cf. Job_1:5, Job_1:11; Job_2:5; LXX. εὐλόγησε. The Lexicographers are not agreed as to how this word, the primary meaning of which is to kneel, hence to pray, to bless, came to signify curse or blaspheme. According to some, it is an euphemism, the idea of cursing God being altogether too horrible for the Jew to express in words; whilst others derive this signification from the fact that a curse is really a prayer addressed to God; and others, again, account for it by the consideration that a person who bids farewell to another sometimes does so in the sense of dismissing and cursing him. Anyhow, it is noticeable that the word "blessing" is sometimes used with a similar meaning amongst ourselves] God and the king [God and the representative of God in Israel are here coupled together, as in Exo_22:28. To curse the king was practically to curse Him whose vicegerent he was (cf. Mat_23:18-22). Hence such cursing is called blasphemy and was punishable with death (Deu_13:11; Deu_17:5; 2Sa_16:9; 2Sa_19:21; and see on 1Ki_2:43, 1Ki_2:44)]. And then carry him out [i.e; out of the city (cf. Le Exo_24:14; Act_7:58; Luk_4:29; Heb_13:12). "Locus lapidationis erat extra urbem, omnes enim civitates muris cinctae paritatem habent ad castra Israelis" (Babyl. Sanh.)], and stone him [the legal punishment for blasphemy (Le Exo_24:16)], that he may die. [The terrible power accorded to "two or three witnesses," of denouncing a man to death, accounts for the prominence given to the sin of bearing false witness (Exo_20:16; Exo_23:1; Deu_19:16). It found a mention in the Decalogue.]
And set two men [according to the previsions of the law (Deu_17:6, Deu_17:7; Deu_19:5; Num_35:30). "Even Jezebel bears witness to the Pentateuch" (Wordsworth). Josephus speaks of three witnesses], sons of Belial [i.e; worthless men. This use of the word "son" (cf. Psa_89:22, "son of wickedness"), which is one of the commonest idioms of the East, throws some light on the expression "sons of the prophets" (see 1Ki_20:35, note; cf. Deu_13:13; Mat_26:60)], before him [confronting him], to bear witness against him, saying, Thou didst blaspheme [Heb. bless; cf. Job_1:5, Job_1:11; Job_2:5; LXX. εὐλόγησε. The Lexicographers are not agreed as to how this word, the primary meaning of which is to kneel, hence to pray, to bless, came to signify curse or blaspheme. According to some, it is an euphemism, the idea of cursing God being altogether too horrible for the Jew to express in words; whilst others derive this signification from the fact that a curse is really a prayer addressed to God; and others, again, account for it by the consideration that a person who bids farewell to another sometimes does so in the sense of dismissing and cursing him. Anyhow, it is noticeable that the word "blessing" is sometimes used with a similar meaning amongst ourselves] God and the king [God and the representative of God in Israel are here coupled together, as in Exo_22:28. To curse the king was practically to curse Him whose vicegerent he was (cf. Mat_23:18-22). Hence such cursing is called blasphemy and was punishable with death (Deu_13:11; Deu_17:5; 2Sa_16:9; 2Sa_19:21; and see on 1Ki_2:43, 1Ki_2:44)]. And then carry him out [i.e; out of the city (cf. Le Exo_24:14; Act_7:58; Luk_4:29; Heb_13:12). "Locus lapidationis erat extra urbem, omnes enim civitates muris cinctae paritatem habent ad castra Israelis" (Babyl. Sanh.)], and stone him [the legal punishment for blasphemy (Le Exo_24:16)], that he may die. [The terrible power accorded to "two or three witnesses," of denouncing a man to death, accounts for the prominence given to the sin of bearing false witness (Exo_20:16; Exo_23:1; Deu_19:16). It found a mention in the Decalogue.]
Naboth Stoned
11And the men of his city, even the elders and the nobles who were the inhabitants in his city, did as Jezebel had sent unto them, and as it was written in the letters which she had sent unto them.
The Pulpit Commentary
And the men of his city, even the elders and the nobles who were the inhabitants in his city, did as Jezebel had sent unto them [Their ready compliance shows not merely the "deep moral degradation of the Israelites" at that period, but also the terror which the name of Jezebel inspired], and as it was written in the letters which she had sent unto them. [That she did not hesitate to put her infamous command into writing shows the character of the woman.]
And the men of his city, even the elders and the nobles who were the inhabitants in his city, did as Jezebel had sent unto them [Their ready compliance shows not merely the "deep moral degradation of the Israelites" at that period, but also the terror which the name of Jezebel inspired], and as it was written in the letters which she had sent unto them. [That she did not hesitate to put her infamous command into writing shows the character of the woman.]
12They proclaimed a fast, and set Naboth on high among the people.
The Pulpit Commentary
They proclaimed a fast, and set Naboth on high among the people.
They proclaimed a fast, and set Naboth on high among the people.
13And there came in two men, children of Belial, and sat before him: and the men of Belial witnessed against him, even against Naboth, in the presence of the people, saying, Naboth did blaspheme God and the king. Then they carried him forth out of the city, and stoned him with stones, that he died.
Jamieson-Fausset-Brown
13. there came in two men--worthless fellows who had been bribed to swear a falsehood. The law required two witnesses in capital offenses (De 17:6; 19:15; Nu 35:30; Mt 26:60). Cursing God and cursing the king are mentioned in the law (Ex 22:28) as offenses closely connected, the king of Israel being the earthly representative of God in His kingdom.
they carried him forth out of the city, and stoned him--The law, which forbade cursing the rulers of the people, does not specify the penalty for this offense but either usage had sanctioned or the authorities of Jezreel had originated stoning as the proper punishment. It was always inflicted out of the city (Ac 7:58).
13. there came in two men--worthless fellows who had been bribed to swear a falsehood. The law required two witnesses in capital offenses (De 17:6; 19:15; Nu 35:30; Mt 26:60). Cursing God and cursing the king are mentioned in the law (Ex 22:28) as offenses closely connected, the king of Israel being the earthly representative of God in His kingdom.
they carried him forth out of the city, and stoned him--The law, which forbade cursing the rulers of the people, does not specify the penalty for this offense but either usage had sanctioned or the authorities of Jezreel had originated stoning as the proper punishment. It was always inflicted out of the city (Ac 7:58).
The Pulpit Commentary
And there came in [Heb. came. The assembly was probably held al fresco. From the word אֶמֶשׁ, A.V. yesterday, but strictly, yesternight, Stanley suggests that the trial took place by night. But the word is often used in the wider sense of "yesterday" (Gesenius)] two men, children of Belial, and sat before him: and the men of Belial witnessed against him, even against Naboth, in the presence of the people [The whole congregation was interested in a charge of blasphemy. If unpunished, the guilt rested on the congregation. Hence the provision of Deu_24:14. By the imposition of hands they testified that the guilt of the blasphemer thenceforth rested upon his own head], saying, Naboth did blaspheme God and the king. Then they carried him forth [Heb. made him to go forth] out of the city, and stoned him with stones, that he died. [It appears from 2Ki_9:26 that the children of Naboth, who otherwise might have laid claim to their patrimony, were put to death at the same time, and probably in the same way; cf. Jos_7:24, Jos_7:25; Num_16:27. This was the rule of the East (Dan_6:24). The principle of visiting the sins of the parents upon the children seems to have been carried to an excess, as we find Joash (2Ki_14:6) instituting a more merciful rule.]
And there came in [Heb. came. The assembly was probably held al fresco. From the word אֶמֶשׁ, A.V. yesterday, but strictly, yesternight, Stanley suggests that the trial took place by night. But the word is often used in the wider sense of "yesterday" (Gesenius)] two men, children of Belial, and sat before him: and the men of Belial witnessed against him, even against Naboth, in the presence of the people [The whole congregation was interested in a charge of blasphemy. If unpunished, the guilt rested on the congregation. Hence the provision of Deu_24:14. By the imposition of hands they testified that the guilt of the blasphemer thenceforth rested upon his own head], saying, Naboth did blaspheme God and the king. Then they carried him forth [Heb. made him to go forth] out of the city, and stoned him with stones, that he died. [It appears from 2Ki_9:26 that the children of Naboth, who otherwise might have laid claim to their patrimony, were put to death at the same time, and probably in the same way; cf. Jos_7:24, Jos_7:25; Num_16:27. This was the rule of the East (Dan_6:24). The principle of visiting the sins of the parents upon the children seems to have been carried to an excess, as we find Joash (2Ki_14:6) instituting a more merciful rule.]
14Then they sent to Jezebel, saying, Naboth is stoned, and is dead.
Jamieson-Fausset-Brown
14-16. Jezebel said to Ahab, Arise, take possession--Naboth's execution having been announced, and his family being involved in the same fatal sentence (2Ki 9:26), his property became forfeited to the crown, not by law, but traditionary usage (see 2Sa 16:4).
14-16. Jezebel said to Ahab, Arise, take possession--Naboth's execution having been announced, and his family being involved in the same fatal sentence (2Ki 9:26), his property became forfeited to the crown, not by law, but traditionary usage (see 2Sa 16:4).
The Pulpit Commentary
Then they sent to Jezebel [clearly she was not at Jezreel], saying, Naboth is stoned, and is dead. [Stanley observes that it is significant that this announcement was made to her and not to Ahab. It appears from 1Ki_21:19 that the corpses both of Naboth and his children were left to be devoured of dogs.]
Then they sent to Jezebel [clearly she was not at Jezreel], saying, Naboth is stoned, and is dead. [Stanley observes that it is significant that this announcement was made to her and not to Ahab. It appears from 1Ki_21:19 that the corpses both of Naboth and his children were left to be devoured of dogs.]
15And it came to pass, when Jezebel heard that Naboth was stoned, and was dead, that Jezebel said to Ahab, Arise, take possession of the vineyard of Naboth the Jezreelite, which he refused to give thee for money: for Naboth is not alive, but dead.
The Pulpit Commentary
And it came to pass, when Jezebel heard that Naboth was stoned, and was dead, that Jezebel said to Ahab, Arise, take possession [or inherit, succeed to; same word Gen_21:10; Deu_2:24; Jer_49:1. The possessions of a person executed for treason were ipso facto forfeited to the crown. There was no law prescribing this, but it followed the principles of the Mosaic code. Just as the goods of the idolater were devoted as cherem to the Lord (Deut, Jer_13:16), so those of the traitor reverted to the king. So Keil] of the vineyard of Naboth the Jezreelite, which he refused to give to thee for money [there is a proud malicious triumph in these words. "He refused, simple fool, to sell it. Now thou canst have it for nothing. I have discovered a better plan than buying it"]: for Naboth is not alive, but dead.
And it came to pass, when Jezebel heard that Naboth was stoned, and was dead, that Jezebel said to Ahab, Arise, take possession [or inherit, succeed to; same word Gen_21:10; Deu_2:24; Jer_49:1. The possessions of a person executed for treason were ipso facto forfeited to the crown. There was no law prescribing this, but it followed the principles of the Mosaic code. Just as the goods of the idolater were devoted as cherem to the Lord (Deut, Jer_13:16), so those of the traitor reverted to the king. So Keil] of the vineyard of Naboth the Jezreelite, which he refused to give to thee for money [there is a proud malicious triumph in these words. "He refused, simple fool, to sell it. Now thou canst have it for nothing. I have discovered a better plan than buying it"]: for Naboth is not alive, but dead.
16And it came to pass, when Ahab heard that Naboth was dead, that Ahab rose up to go down to the vineyard of Naboth the Jezreelite, to take possession of it.
The Pulpit Commentary
And it came to pass, when Ahab heard that Naboth was dead, that Ahab arose up [According to the LXX; his first act was to rend his clothes and put on sackcloth. Afterwards "he rose up," etc.] to go down [The "Great Plain, on the margin of which Jezreel stands, is at a much lower level than Samaria, which is in the mountain district of Ephraim"] to the vineyard of Naboth the Jezreelite, to take possession of it. ["Behind him—probably in the back part of his chariot—ride his two pages, Jehu and Bidkar (2Ki_9:26)," Stanley. But the expression "riding in pairs after Ahab" (A.V. "rode together after") does not make it certain that they were in the same chariot. Indeed, they may have been on horseback. This was apparently (2Ki_9:26) on the day after the murder.]
And it came to pass, when Ahab heard that Naboth was dead, that Ahab arose up [According to the LXX; his first act was to rend his clothes and put on sackcloth. Afterwards "he rose up," etc.] to go down [The "Great Plain, on the margin of which Jezreel stands, is at a much lower level than Samaria, which is in the mountain district of Ephraim"] to the vineyard of Naboth the Jezreelite, to take possession of it. ["Behind him—probably in the back part of his chariot—ride his two pages, Jehu and Bidkar (2Ki_9:26)," Stanley. But the expression "riding in pairs after Ahab" (A.V. "rode together after") does not make it certain that they were in the same chariot. Indeed, they may have been on horseback. This was apparently (2Ki_9:26) on the day after the murder.]
Elijah Confronts Ahab
17And the word of the LORD came to Elijah the Tishbite, saying,
Jamieson-Fausset-Brown
17-19. Hast thou killed, and also taken possession?--While Ahab was in the act of surveying his ill-gotten possession, Elijah, by divine commission, stood before him. The appearance of the prophet, at such a time, was ominous of evil, but his language was much more so (compare Eze 45:8; 46:16-18). Instead of shrinking with horror from the atrocious crime, Ahab eagerly hastened to his newly acquired property.
17-19. Hast thou killed, and also taken possession?--While Ahab was in the act of surveying his ill-gotten possession, Elijah, by divine commission, stood before him. The appearance of the prophet, at such a time, was ominous of evil, but his language was much more so (compare Eze 45:8; 46:16-18). Instead of shrinking with horror from the atrocious crime, Ahab eagerly hastened to his newly acquired property.
The Pulpit Commentary
And the word of the Lord came to Elijah the Tishbite, saying [As in 1Ki_17:1, 1Ki_17:8; 1Ki_18:1],
And the word of the Lord came to Elijah the Tishbite, saying [As in 1Ki_17:1, 1Ki_17:8; 1Ki_18:1],
18Arise, go down to meet Ahab king of Israel, which is in Samaria: behold, he is in the vineyard of Naboth, whither he is gone down to possess it.
The Pulpit Commentary
Arise, go down [Bähr hence concludes that Elijah was at this time in a mountain district. But wherever he might be, this word would probably be used of journey to the plain of Esdraelon] to meet ["The word used 1Sa_17:48 of David going out to meet Goliath (Stanley). But the same word is used (1Sa_18:6) of the women going out to meet Saul, and indeed it is the usual word for all meetings. We cannot hence infer, consequently, that Elijah went forth as if to encounter a foe] Ahab king of Israel, which is in Samaria [i.e; whose seat is in Samaria; who rules there. There is no need to understand the word of the territory of Samaria]: behold, he is in the vineyard of Naboth, whither he is gone down to possess it. [The words imply that Elijah found Ahab—strode into his presence—in the vineyard; not that he was there already when the royal chariot entered it (Stanley).]
Arise, go down [Bähr hence concludes that Elijah was at this time in a mountain district. But wherever he might be, this word would probably be used of journey to the plain of Esdraelon] to meet ["The word used 1Sa_17:48 of David going out to meet Goliath (Stanley). But the same word is used (1Sa_18:6) of the women going out to meet Saul, and indeed it is the usual word for all meetings. We cannot hence infer, consequently, that Elijah went forth as if to encounter a foe] Ahab king of Israel, which is in Samaria [i.e; whose seat is in Samaria; who rules there. There is no need to understand the word of the territory of Samaria]: behold, he is in the vineyard of Naboth, whither he is gone down to possess it. [The words imply that Elijah found Ahab—strode into his presence—in the vineyard; not that he was there already when the royal chariot entered it (Stanley).]
19And thou shalt speak unto him, saying, Thus saith the LORD, Hast thou killed, and also taken possession? And thou shalt speak unto him, saying, Thus saith the LORD, In the place where dogs licked the blood of Naboth shall dogs lick thy blood, even thine.
The Pulpit Commentary
And thou shalt speak unto him;. saying, Thus saith the Lord, Hast thou killed [הֲרָצַחְתָּ, a rare and expressive word. We might render, slaughtered], and also [this word suggests that Jezebel's programme, which he had accepted, was fast being accomplished. But in the very hour of its completion it should be interrupted] taken possession? And thou shalt speak unto him, saying, Thus saith the Lord [For the repetition, see on 1Ki_20:13, 1Ki_20:14], In the place where dogs [LXX. αἱ ὗες καὶ οἱ κύνες] licked the blood of Naboth shall dogs lick thy blood [according to the lex talionis, as in 1Ki_20:42], even thine. [Heb. even thou. The LXX. adds, "And the harlots shall bathe in thy blood." For the construction see Gesen; Gram. § 119. 3; and cf. Gen_27:34; Pro_23:15; Psa_9:7. Thenius contends that there is a contradiction between this ver. and 1Ki_22:38 (together with 2Ki_9:25) which is absolutely insuperable. But as Bähr observes, "How thoughtless our author must have been if in two consecutive chapters—i.e; on the same leaf, as it were—he had inadvertently inserted direct contradictions." And the following considerations will show that the discrepancy is only apparent.
(1) The sentence here pronounced against Ahab was, on his repentance, stayed in its execution. God said distinctly, "I will not bring the evil in his days," and as distinctly added that He would "bring the evil in his son's days, upon his house" (1Ki_22:29). And
(2) with the prophecy, as thus modified, the facts exactly record. The body of Jehoram was "cast into the portion of the field of Naboth the Jezreelite" (2 Kings l.c.). And if it be objected
(3) that our historian sees in the death of Ahab in Samaria (1Ki_20:1-43. l.c.) a fulfilment of this prophecy, the answer is that that death was a partial fulfilment of Elijah's words. The repentance of Ahab, having secured him immunity from this sentence, his subsequent folly and sin (cf. 1Ki_22:27) nevertheless brought down upon him a judgment of God strikingly similar, as we might expect it would be, to that originally denounced against him, which was now reserved for his son. In ether words, the prophecy was fulfilled to the letter in the person of his son, but it had a secondary fulfilment in its spirit on himself].
And thou shalt speak unto him;. saying, Thus saith the Lord, Hast thou killed [הֲרָצַחְתָּ, a rare and expressive word. We might render, slaughtered], and also [this word suggests that Jezebel's programme, which he had accepted, was fast being accomplished. But in the very hour of its completion it should be interrupted] taken possession? And thou shalt speak unto him, saying, Thus saith the Lord [For the repetition, see on 1Ki_20:13, 1Ki_20:14], In the place where dogs [LXX. αἱ ὗες καὶ οἱ κύνες] licked the blood of Naboth shall dogs lick thy blood [according to the lex talionis, as in 1Ki_20:42], even thine. [Heb. even thou. The LXX. adds, "And the harlots shall bathe in thy blood." For the construction see Gesen; Gram. § 119. 3; and cf. Gen_27:34; Pro_23:15; Psa_9:7. Thenius contends that there is a contradiction between this ver. and 1Ki_22:38 (together with 2Ki_9:25) which is absolutely insuperable. But as Bähr observes, "How thoughtless our author must have been if in two consecutive chapters—i.e; on the same leaf, as it were—he had inadvertently inserted direct contradictions." And the following considerations will show that the discrepancy is only apparent.
(1) The sentence here pronounced against Ahab was, on his repentance, stayed in its execution. God said distinctly, "I will not bring the evil in his days," and as distinctly added that He would "bring the evil in his son's days, upon his house" (1Ki_22:29). And
(2) with the prophecy, as thus modified, the facts exactly record. The body of Jehoram was "cast into the portion of the field of Naboth the Jezreelite" (2 Kings l.c.). And if it be objected
(3) that our historian sees in the death of Ahab in Samaria (1Ki_20:1-43. l.c.) a fulfilment of this prophecy, the answer is that that death was a partial fulfilment of Elijah's words. The repentance of Ahab, having secured him immunity from this sentence, his subsequent folly and sin (cf. 1Ki_22:27) nevertheless brought down upon him a judgment of God strikingly similar, as we might expect it would be, to that originally denounced against him, which was now reserved for his son. In ether words, the prophecy was fulfilled to the letter in the person of his son, but it had a secondary fulfilment in its spirit on himself].
20And Ahab said to Elijah, Hast thou found me, O mine enemy? And he answered, I have found thee: because thou hast sold thyself to work evil in the sight of the LORD.
Jamieson-Fausset-Brown
20. thou hast sold thyself to work evil--that is, allowed sin to acquire the unchecked and habitual mastery over thee (2Ki 17:17; Ro 7:11).
20. thou hast sold thyself to work evil--that is, allowed sin to acquire the unchecked and habitual mastery over thee (2Ki 17:17; Ro 7:11).
The Pulpit Commentary
And Ahab said to Elijah, Hast thou found me [Not merely, "Hast thou found me out? hast thou surprised me in the very act?" though this meaning is not to be excluded, but also, "Has thy vengeance overtaken me?" מָאָץ is used in this sense 1Sa_23:17; Isa_10:10; Psa_21:9. Ahab is so conscience stricken by the sudden apparition of Elijah, whom in all probability he had not seen or heard of since "the day of Carmel," and by his appearance on the scene at the very moment when he was entering on the fruit of his misdoing," in the very blossom of his sin," that he feels that judgment is already begun], O mine enemy? [No doubt the thought was present in Ahab's mind that Elijah had ever been opposed to him and thwarting him, but he does not dream (Von Gerlach, in Bähr) of justifying himself by ascribing Elijah's intervention to personal hatred towards himself. The sequel shows that he was thoroughly conscious of wrong-doing.] And he answered, I have found thee: because [not because I am thine enemy, but because] thou has sold thyself [or sellest thyself, i.e; surrenderest thyself wholly. The idea is clearly derived from the institutions of slavery, according to which the bondservant was wholly at his master's disposal and was bound to accomplish his will. Whether "the practice of men selling themselves into slavery" (Rawlinson) existed in that age may perhaps be doubted. We have the same thought in 2Ki_17:17, and Rom_7:14] to work evil in the sight of the Lord. [We can readily gather from these words why the doom was denounced against Ahab, who had but a secondary share in the crime, rather than against Jezebel, its real perpetrator. It was because Ahab was the representative of God, God's minister of justice, etc. If he had not himself devised the death of Naboth; if he had, which is possible, remained in ignorance of the means by which Jezebel proposed to procure him the vineyard, he had nevertheless readily and gladly acquiesced in her infamous crime after its accomplishment, and was then reaping its fruits. And because he was the king, the judge, who, instead of punishing the evil doer, sanctioned and approved the deed, and who crowned a reign of idolatries and abominations with this shameful murder, the prophetic sentence is directed primarily against him.]
And Ahab said to Elijah, Hast thou found me [Not merely, "Hast thou found me out? hast thou surprised me in the very act?" though this meaning is not to be excluded, but also, "Has thy vengeance overtaken me?" מָאָץ is used in this sense 1Sa_23:17; Isa_10:10; Psa_21:9. Ahab is so conscience stricken by the sudden apparition of Elijah, whom in all probability he had not seen or heard of since "the day of Carmel," and by his appearance on the scene at the very moment when he was entering on the fruit of his misdoing," in the very blossom of his sin," that he feels that judgment is already begun], O mine enemy? [No doubt the thought was present in Ahab's mind that Elijah had ever been opposed to him and thwarting him, but he does not dream (Von Gerlach, in Bähr) of justifying himself by ascribing Elijah's intervention to personal hatred towards himself. The sequel shows that he was thoroughly conscious of wrong-doing.] And he answered, I have found thee: because [not because I am thine enemy, but because] thou has sold thyself [or sellest thyself, i.e; surrenderest thyself wholly. The idea is clearly derived from the institutions of slavery, according to which the bondservant was wholly at his master's disposal and was bound to accomplish his will. Whether "the practice of men selling themselves into slavery" (Rawlinson) existed in that age may perhaps be doubted. We have the same thought in 2Ki_17:17, and Rom_7:14] to work evil in the sight of the Lord. [We can readily gather from these words why the doom was denounced against Ahab, who had but a secondary share in the crime, rather than against Jezebel, its real perpetrator. It was because Ahab was the representative of God, God's minister of justice, etc. If he had not himself devised the death of Naboth; if he had, which is possible, remained in ignorance of the means by which Jezebel proposed to procure him the vineyard, he had nevertheless readily and gladly acquiesced in her infamous crime after its accomplishment, and was then reaping its fruits. And because he was the king, the judge, who, instead of punishing the evil doer, sanctioned and approved the deed, and who crowned a reign of idolatries and abominations with this shameful murder, the prophetic sentence is directed primarily against him.]
21Behold, I will bring evil upon thee, and will take away thy posterity, and will cut off from Ahab him that pisseth against the wall, and him that is shut up and left in Israel,
Jamieson-Fausset-Brown
21-22. will make thine house, &c.--(see on 1Ki 15:29 and 1Ki 16:3-12). Jezebel, though included among the members of Ahab's house, has her ignominious fate expressly foretold (see 2Ki 9:30).
21-22. will make thine house, &c.--(see on 1Ki 15:29 and 1Ki 16:3-12). Jezebel, though included among the members of Ahab's house, has her ignominious fate expressly foretold (see 2Ki 9:30).
The Pulpit Commentary
Behold, I will bring evil upon thee, and will take away thy posterity [Heb. exterminate after thee. See note on 1Ki_14:10. Ahab knew well the meaning of these words. He had before him the examples of Baasha and Zimri], and will cut off from Ahab [Heb. to Ahab] him that pisseth against the wall, and him that is shut up and left in Israel [see on 1Ki_14:10].
Behold, I will bring evil upon thee, and will take away thy posterity [Heb. exterminate after thee. See note on 1Ki_14:10. Ahab knew well the meaning of these words. He had before him the examples of Baasha and Zimri], and will cut off from Ahab [Heb. to Ahab] him that pisseth against the wall, and him that is shut up and left in Israel [see on 1Ki_14:10].
22And will make thine house like the house of Jeroboam the son of Nebat, and like the house of Baasha the son of Ahijah, for the provocation wherewith thou hast provoked me to anger, and made Israel to sin.
The Pulpit Commentary
And will make thine house like the house of Jeroboam the son of Nebat [cf. 1Ki_15:29], and like the house of Baasha the son of Ahijah [1Ki_16:3, 1Ki_16:11], for—[אֶל used in the sense of עַל, as elsewhere] the provocation wherewith thou hast provoked me to anger [1Ki_14:9; 1Ki_16:7, etc.], and made Israel to sin.
And will make thine house like the house of Jeroboam the son of Nebat [cf. 1Ki_15:29], and like the house of Baasha the son of Ahijah [1Ki_16:3, 1Ki_16:11], for—[אֶל used in the sense of עַל, as elsewhere] the provocation wherewith thou hast provoked me to anger [1Ki_14:9; 1Ki_16:7, etc.], and made Israel to sin.
23And of Jezebel also spake the LORD, saying, The dogs shall eat Jezebel by the wall of Jezreel.
The Pulpit Commentary
And of Jezebel [Heb. to Jezebel. LXX. τῇ ̓Ιεζάβελ. But we cannot be sure that she also received a message of doom Elijah, as לְ: like אֶל after verbs of from speaking sometimes has the meaning of, concerning. Cf. Gen_20:13; Psa_3:3; Jdg_9:54; 2Ki_19:32. Moreover if the denunciation had been direct, it would have run, "The dogs shall eat thee," etc. See also 2Ki_19:27] also spake the Lord [Probably at the same time. Certainly by the same prophet (2Ki_9:1-37 :86). Elijah's words to Ahab appear to he only partially recorded (ib; 2Ki_19:26)], saying, The dogs shall eat Jezebel [see on 1Ki_14:11] by the wall [חֵל. same word as חַיל, is used of the strength and defences of a town, sc. its fortifications, and especially of the ditch or moat before them. Cf. 2Sa_20:15. The LXX. render by προτείχισμα or περίτειχος, the Vulgate by antemurale. "There is always in Oriental towns a space outside the walls which lies uncultivated and which is naturally used for the deposit of refuse of every kind. Here the dogs prowl, and the kites and vultures find many a feast" (Rawlinson). In 2Sa_21:12 we find the bodies of Saul and Jonathan impaled in the open space (A.V. "street") of Bethshean. This heap of refuse—for such the place soon be-comes—is called in the Arabian Nights "the mounds" (Stanley)] of Jezreel. [Retribution should overtake her near the scene of her latest crime (2Ki_9:36). By this the just judgment of God would be made the more conspicuous.
And of Jezebel [Heb. to Jezebel. LXX. τῇ ̓Ιεζάβελ. But we cannot be sure that she also received a message of doom Elijah, as לְ: like אֶל after verbs of from speaking sometimes has the meaning of, concerning. Cf. Gen_20:13; Psa_3:3; Jdg_9:54; 2Ki_19:32. Moreover if the denunciation had been direct, it would have run, "The dogs shall eat thee," etc. See also 2Ki_19:27] also spake the Lord [Probably at the same time. Certainly by the same prophet (2Ki_9:1-37 :86). Elijah's words to Ahab appear to he only partially recorded (ib; 2Ki_19:26)], saying, The dogs shall eat Jezebel [see on 1Ki_14:11] by the wall [חֵל. same word as חַיל, is used of the strength and defences of a town, sc. its fortifications, and especially of the ditch or moat before them. Cf. 2Sa_20:15. The LXX. render by προτείχισμα or περίτειχος, the Vulgate by antemurale. "There is always in Oriental towns a space outside the walls which lies uncultivated and which is naturally used for the deposit of refuse of every kind. Here the dogs prowl, and the kites and vultures find many a feast" (Rawlinson). In 2Sa_21:12 we find the bodies of Saul and Jonathan impaled in the open space (A.V. "street") of Bethshean. This heap of refuse—for such the place soon be-comes—is called in the Arabian Nights "the mounds" (Stanley)] of Jezreel. [Retribution should overtake her near the scene of her latest crime (2Ki_9:36). By this the just judgment of God would be made the more conspicuous.
24Him that dieth of Ahab in the city the dogs shall eat; and him that dieth in the field shall the fowls of the air eat.
The Pulpit Commentary
Him that dieth of Ahab in the city the dogs shall eat; and him that dieth in the fields shall the fowls of the air eat. [See on 1Ki_14:11; 1Ki_16:4. Stanley, forgetting that the phrase is almost a formula, thinks that "the large vultures which in Eastern climes are always wheeling aloft under the clear blue sky doubtless suggested the expression to the prophet." "The horizon was darkened with the visions of vultures glutting on the carcases of the dead, and the packs of savage dogs feeding on their remains, or lapping up their blood."]
Him that dieth of Ahab in the city the dogs shall eat; and him that dieth in the fields shall the fowls of the air eat. [See on 1Ki_14:11; 1Ki_16:4. Stanley, forgetting that the phrase is almost a formula, thinks that "the large vultures which in Eastern climes are always wheeling aloft under the clear blue sky doubtless suggested the expression to the prophet." "The horizon was darkened with the visions of vultures glutting on the carcases of the dead, and the packs of savage dogs feeding on their remains, or lapping up their blood."]
25But there was none like unto Ahab, which did sell himself to work wickedness in the sight of the LORD, whom Jezebel his wife stirred up.
The Pulpit Commentary
But [Heb. Only] there was none like unto Ahab, which did sell himself to work wickedness in the sight of the Lord [as in verse 20], whom Jezebel his wife stirred up [or as Marg; incited, instigated and urged to sin. Cf. Deu_13:7 Hebrews; Job_36:18].
But [Heb. Only] there was none like unto Ahab, which did sell himself to work wickedness in the sight of the Lord [as in verse 20], whom Jezebel his wife stirred up [or as Marg; incited, instigated and urged to sin. Cf. Deu_13:7 Hebrews; Job_36:18].
26And he did very abominably in following idols, according to all things as did the Amorites, whom the LORD cast out before the children of Israel.
The Pulpit Commentary
And he did very abominably in following idols [Heb. to go after the idols. For the last word see on 1Ki_15:12], according to an things as did the Amorites. [Heb. the Amorite—the word is always singular—here put as a nomen generale for the seven nations of Canaan. Cf. Gen_15:16; 2Ki_21:11; Eze_16:8; Amo_2:9, Amo_2:10. Strictly the term Amorite, i.e; Highlander, is in contrast with Canaanite, i.e; dwellers in the lowlands; see Num_13:29; Jos_5:1. But the word is used interchangeably with Canaanite (cf. Deu_1:44 with Num_14:45, and Jdg_1:10 with Gen_13:8), Hittites (Jdg_1:10 with Gen_23:2, Gen_23:3, Gen_23:10), Hivites (Gen_48:22 with Gen_34:2), and Jebusites (Jos_10:5, Jos_10:6, with Jos_17:1-18 :63, etc.) The ethnical and geographical ideas of the Jews were never very precise. The idolatries of the seven nations had lingered, as we might expect, amongst the Zidonians, whence they were reintroduced into the kingdom of Samaria—one fruit of disobedience to the command of Deu_7:1-5, etc.], whom the Lord cast out before the children of Israel [Deu_2:34; Deu_3:8, Deu_3:8, etc.]
And he did very abominably in following idols [Heb. to go after the idols. For the last word see on 1Ki_15:12], according to an things as did the Amorites. [Heb. the Amorite—the word is always singular—here put as a nomen generale for the seven nations of Canaan. Cf. Gen_15:16; 2Ki_21:11; Eze_16:8; Amo_2:9, Amo_2:10. Strictly the term Amorite, i.e; Highlander, is in contrast with Canaanite, i.e; dwellers in the lowlands; see Num_13:29; Jos_5:1. But the word is used interchangeably with Canaanite (cf. Deu_1:44 with Num_14:45, and Jdg_1:10 with Gen_13:8), Hittites (Jdg_1:10 with Gen_23:2, Gen_23:3, Gen_23:10), Hivites (Gen_48:22 with Gen_34:2), and Jebusites (Jos_10:5, Jos_10:6, with Jos_17:1-18 :63, etc.) The ethnical and geographical ideas of the Jews were never very precise. The idolatries of the seven nations had lingered, as we might expect, amongst the Zidonians, whence they were reintroduced into the kingdom of Samaria—one fruit of disobedience to the command of Deu_7:1-5, etc.], whom the Lord cast out before the children of Israel [Deu_2:34; Deu_3:8, Deu_3:8, etc.]
Ahab Humbles Himself
27And it came to pass, when Ahab heard those words, that he rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly.
Jamieson-Fausset-Brown
27-29. Ahab ... rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly--He was not obdurate, like Jezebel. This terrible announcement made a deep impression on the king's heart, and led, for a while, to sincere repentance. Going softly, that is, barefoot, and with a pensive manner, within doors. He manifested all the external signs, conventional and natural, of the deepest sorrow. He was wretched, and so great is the mercy of God, that, in consequence of his humiliation, the threatened punishment was deferred.
27-29. Ahab ... rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly--He was not obdurate, like Jezebel. This terrible announcement made a deep impression on the king's heart, and led, for a while, to sincere repentance. Going softly, that is, barefoot, and with a pensive manner, within doors. He manifested all the external signs, conventional and natural, of the deepest sorrow. He was wretched, and so great is the mercy of God, that, in consequence of his humiliation, the threatened punishment was deferred.
The Pulpit Commentary
And it came to pass, when Ahab heard those [Heb. these] words [verses 21-24, and others not recorded], that he rent his clothes [cf. 2Sa_13:19; Job_1:20; Job_2:12; Jer_36:24, etc.], and put sackcloth upon his flesh [1Ki_20:31; 2Ki_6:1-33 :80; Joe_1:8; 2Sa_21:10, Heb.], and fasted, and lay [i.e; slept] in sackcloth, and went softly. [All these were signs of contrition and humiliation (verse 29). The "going softly"—Josephus says he went barefoot—is especially characteristic of the subdued and chastened mind.]
And it came to pass, when Ahab heard those [Heb. these] words [verses 21-24, and others not recorded], that he rent his clothes [cf. 2Sa_13:19; Job_1:20; Job_2:12; Jer_36:24, etc.], and put sackcloth upon his flesh [1Ki_20:31; 2Ki_6:1-33 :80; Joe_1:8; 2Sa_21:10, Heb.], and fasted, and lay [i.e; slept] in sackcloth, and went softly. [All these were signs of contrition and humiliation (verse 29). The "going softly"—Josephus says he went barefoot—is especially characteristic of the subdued and chastened mind.]
28And the word of the LORD came to Elijah the Tishbite, saying,
The Pulpit Commentary
And the word of the Lord came to Elijah the Tishbite, saying, [It is not clear that this mitigation of the sentence was announced to Ahab],
And the word of the Lord came to Elijah the Tishbite, saying, [It is not clear that this mitigation of the sentence was announced to Ahab],
29Seest thou how Ahab humbleth himself before me? because he humbleth himself before me, I will not bring the evil in his days: but in his son’s days will I bring the evil upon his house.
The Pulpit Commentary
Seest thou how Ahab humbleth himself before me? [The repentance, if it was not profound, or enduring, was nevertheless, while it lasted, sincere. The Searcher of hearts saw in it a genuine self-abasement. And "He will not break the bruised reed nor quench the smoking flax;" Isa_42:3; Mat_12:20.] Because he humbleth himself before me, I will not bring the evil [There is a manifest reference to Mat_12:21, where the same words are used] in his days; but in his son's days [There is no injustice here—no threat of punishment against the innocent instead of the guilty—as might at first sight appear. For in the first place, God knew well what the son would be, and in the second place, if the son had departed from his father's sins he would have been spared (Eze_18:14 sqq.); the sentence would have been revoked. Judgment was deferred to give the house of Ahab another chance. When Ahab lapsed into sin, he suffered in his own person: when his sons persisted in sin, excision befell the family] will I bring the evil [Mat_12:19] upon his house [Mat_12:22],
Seest thou how Ahab humbleth himself before me? [The repentance, if it was not profound, or enduring, was nevertheless, while it lasted, sincere. The Searcher of hearts saw in it a genuine self-abasement. And "He will not break the bruised reed nor quench the smoking flax;" Isa_42:3; Mat_12:20.] Because he humbleth himself before me, I will not bring the evil [There is a manifest reference to Mat_12:21, where the same words are used] in his days; but in his son's days [There is no injustice here—no threat of punishment against the innocent instead of the guilty—as might at first sight appear. For in the first place, God knew well what the son would be, and in the second place, if the son had departed from his father's sins he would have been spared (Eze_18:14 sqq.); the sentence would have been revoked. Judgment was deferred to give the house of Ahab another chance. When Ahab lapsed into sin, he suffered in his own person: when his sons persisted in sin, excision befell the family] will I bring the evil [Mat_12:19] upon his house [Mat_12:22],
THE HOLY BIBLE
1 Kings
Chapter 21
Translated out of the original tongues, and with the former translations diligently compared and revised.
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“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105