1 Kings 21:10
But seat two scoundrels opposite him and have them testify, 'You have cursed both God and the king!' Then take him out and stone him to death."
But seat two scoundrels opposite him
The phrase "seat two scoundrels" refers to the deliberate placement of false witnesses. In Hebrew, the word for "scoundrels" is "בְּנֵי בְלִיַּעַל" (bene beliyaal), which translates to "sons of worthlessness" or "wicked men." This term is used throughout the Old Testament to describe individuals who are morally corrupt and deceitful. The historical context here is significant, as the Mosaic Law required the testimony of two or three witnesses to establish a matter (Deuteronomy 19:15). However, Jezebel's manipulation of this law highlights the perversion of justice for personal gain. This act of seating false witnesses is a direct violation of the commandment against bearing false witness (Exodus 20:16), showcasing the depth of moral decay in Ahab's reign.

and have them testify
The act of testifying in ancient Israel was a solemn duty, often conducted at the city gate where elders and judges would hear cases. The Hebrew root for "testify" is "עֵד" (ed), meaning "witness." This underscores the gravity of the situation, as witnesses were expected to speak truthfully before God and the community. The perversion of this sacred duty by Jezebel's command reflects a broader theme of corruption and the abuse of power. In a spiritual sense, it serves as a warning against the distortion of truth for selfish purposes, reminding believers of the importance of integrity and righteousness.

‘You have cursed both God and the king!’
The accusation of cursing God and the king is a serious charge, as blasphemy against God and treason against the king were both capital offenses in ancient Israel. The Hebrew word for "cursed" is "בֵּרַךְ" (barak), which can mean "to bless" or "to curse" depending on the context, highlighting the irony and deceit in the accusation. This charge is reminiscent of the false accusations faced by other biblical figures, such as Jesus and Stephen, who were also accused of blasphemy. Theologically, this phrase illustrates the conflict between true worship and idolatry, as well as the consequences of turning away from God's commandments.

Then take him out and stone him to death
Stoning was a common method of execution for certain crimes in ancient Israel, symbolizing communal judgment and the purging of evil from among the people (Deuteronomy 17:7). The phrase "take him out" indicates the removal of the accused from the community, both physically and spiritually. This act of stoning Naboth is not only a miscarriage of justice but also a violation of God's covenant with Israel, which emphasized justice, mercy, and humility (Micah 6:8). From a conservative Christian perspective, this event foreshadows the ultimate sacrifice of Christ, who, though innocent, was condemned and executed outside the city for the sins of humanity. It serves as a powerful reminder of the cost of sin and the redemptive power of God's grace.

Persons / Places / Events
1. Naboth
A Jezreelite who owned a vineyard that King Ahab desired. His refusal to sell his inheritance led to a plot against him.

2. Jezebel
The wife of King Ahab, known for her idolatry and manipulation. She orchestrated the false accusation and execution of Naboth.

3. Ahab
The King of Israel, who coveted Naboth's vineyard and allowed Jezebel to carry out her wicked plan.

4. Scoundrels
Two worthless men who were bribed to falsely accuse Naboth of blasphemy and treason.

5. Jezreel
The location of Naboth's vineyard and the setting for this tragic event.
Teaching Points
The Dangers of Covetousness
Ahab's desire for Naboth's vineyard led to grave sin. Covetousness can lead to destructive actions and should be guarded against.

The Power of Influence
Jezebel's influence over Ahab shows how ungodly counsel can lead to sin. We must be cautious about who influences our decisions.

The Consequences of Injustice
The false accusation and murder of Naboth highlight the severe consequences of injustice. God calls us to uphold truth and justice.

The Role of Integrity
Naboth's refusal to sell his inheritance demonstrates integrity and faithfulness to God's laws. We should strive to maintain integrity even under pressure.

God's Justice Prevails
Although Naboth suffered injustice, God's justice ultimately prevailed, as seen in the subsequent judgment on Ahab and Jezebel. Trust in God's ultimate justice.
Bible Study Questions
1. How does the account of Naboth's vineyard illustrate the dangers of covetousness, and how can we guard our hearts against it?

2. In what ways can we ensure that we are not influenced by ungodly counsel, as Ahab was by Jezebel?

3. How does the false accusation against Naboth compare to other instances of false testimony in the Bible, and what can we learn from these comparisons?

4. What steps can we take to uphold truth and justice in our communities, especially when faced with situations of potential injustice?

5. How can we find comfort in God's ultimate justice when we or others face injustice in this world?
Connections to Other Scriptures
Exodus 20:16
This verse, part of the Ten Commandments, forbids bearing false witness, directly relating to the false testimony against Naboth.

Deuteronomy 19:15-21
Discusses the law regarding witnesses and the punishment for false testimony, highlighting the injustice done to Naboth.

Proverbs 6:16-19
Lists things the Lord hates, including a lying tongue and a false witness, which are evident in this account.

Matthew 26:59-61
The false witnesses against Jesus during His trial echo the false accusations against Naboth, showing a pattern of injustice against the innocent.
The Progress of SinA. Rowland 1 Kings 21:1-24
Ahab's Garden of HerbsG. T. Coster.1 Kings 21:2-16
In Naboth's VineyardA. Moorhouse, M. A.1 Kings 21:2-16
Mastery of Self1 Kings 21:2-16
Naboth's VineyardC. S. Horne, M. A.1 Kings 21:2-16
Naboth's VineyardJ. Parker, D. D.1 Kings 21:2-16
Naboth's Vineyard and Ahab's CovetousnessG. E. Merrill.1 Kings 21:2-16
Our Desires May Undo UsThomas Wilde.1 Kings 21:2-16
The Discontented ManC H. Spurgeon.1 Kings 21:2-16
The Story of Naboth's VineyardT. B. Stephenson, D. D. , LL. D.1 Kings 21:2-16
Voices from Naboth's VineyardJ. R. Macduff, D. D.1 Kings 21:2-16
A Sinful NationJ.A. Macdonald 1 Kings 21:5-14
Sin's Friendships, and What They Lead toJ. Urquhart 1 Kings 21:5-14
People
Ahab, Ahijah, Amorites, Baasha, Elijah, Jeroboam, Jezebel, Jezreel, Melech, Naboth, Nebat
Places
Jezreel, Samaria
Topics
Base, Bear, Belial, Blaspheme, Blessed, Bring, Carry, Cause, Charge, Curse, Cursed, Cursing, Death, Die, Dieth, Fellows, Good-for-nothing, Hast, Melech, Opposite, Over-against, Persons, Saying, Scoundrels, Seat, Sit, Sons, Stone, Stoned, Testify, Witness, Worthless, Worthlessness
Dictionary of Bible Themes
1 Kings 21:10

     4121   Satan, enemy of God
     8243   ethics, social
     8796   persecution, forms of

1 Kings 21:1-13

     4366   stones

1 Kings 21:1-14

     5550   speech, negative
     5951   slander

1 Kings 21:1-16

     5714   men
     6710   privileges

1 Kings 21:1-19

     4538   vineyard
     5440   perjury

1 Kings 21:1-25

     5745   women

1 Kings 21:2-16

     8716   dishonesty, examples

1 Kings 21:7-13

     5969   treachery

1 Kings 21:7-14

     5202   accusation, false

1 Kings 21:8-10

     5348   injustice, nature and source
     5798   betrayal
     8841   unfaithfulness, to people

1 Kings 21:8-11

     5638   writing

1 Kings 21:8-13

     5201   accusation
     5625   witnesses, false

1 Kings 21:8-14

     7719   elders, as leaders

1 Kings 21:9-10

     5463   proclamations

1 Kings 21:9-13

     5800   blasphemy

1 Kings 21:10-13

     5896   irreverence

Library
Ahab and Elijah
'And Ahab said to Elijah, Hast thou found me, O mine enemy!'--1 KINGS xxi. 20. The keynote of Elijah's character is force-the force of righteousness. The New Testament, you remember, speaks of the 'power of Elias.' The outward appearance of the man corresponds to his function and his character. Gaunt and sinewy, dwelling in the desert, feeding on locusts and wild honey, with a girdle of camel's skin about his loins, he bursts into the history, amongst all that corrupt state of society, with the
Alexander Maclaren—Expositions of Holy Scripture

Elijah
(Tenth Sunday after Trinity.) 1 Kings xxi. 19, 20. And 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. And 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. Of all the grand personages
Charles Kingsley—Town and Country Sermons

Whether all Dissimulation is a Sin?
Objection 1: It seems that not all dissimulation is a sin. For it is written (Lk. 24:28) that our Lord "pretended [Douay: 'made as though'] he would go farther"; and Ambrose in his book on the Patriarchs (De Abraham i) says of Abraham that he "spoke craftily to his servants, when he said" (Gn. 22:5): "I and the boy will go with speed as far as yonder, and after we have worshipped, will return to you." Now to pretend and to speak craftily savor of dissimulation: and yet it is not to be said that there
Saint Thomas Aquinas—Summa Theologica

Touching Jacob, However, that which He did at his Mother's Bidding...
24. Touching Jacob, however, that which he did at his mother's bidding, so as to seem to deceive his father, if with diligence and in faith it be attended to, is no lie, but a mystery. The which if we shall call lies, all parables also, and figures designed for the signifying of any things soever, which are not to be taken according to their proper meaning, but in them is one thing to be understood from another, shall be said to be lies: which be far from us altogether. For he who thinks this, may
St. Augustine—Against Lying

Blessed are they that Mourn
Blessed are they that mourn. Matthew 5:4 Here are eight steps leading to true blessedness. They may be compared to Jacob's Ladder, the top whereof reached to heaven. We have already gone over one step, and now let us proceed to the second: Blessed are they that mourn'. We must go through the valley of tears to paradise. Mourning were a sad and unpleasant subject to treat on, were it not that it has blessedness going before, and comfort coming after. Mourning is put here for repentance. It implies
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Repentance
Then has God also to the Gentiles granted repentance unto life.' Acts 11: 18. Repentance seems to be a bitter pill to take, but it is to purge out the bad humour of sin. By some Antinomian spirits it is cried down as a legal doctrine; but Christ himself preached it. From that time Jesus began to preach, and to say, Repent,' &c. Matt 4: 17. In his last farewell, when he was ascending to heaven, he commanded that Repentance should be preached in his name.' Luke 24: 47. Repentance is a pure gospel grace.
Thomas Watson—The Ten Commandments

Of Antichrist, and his Ruin: and of the Slaying the Witnesses.
BY JOHN BUNYAN PREFATORY REMARKS BY THE EDITOR This important treatise was prepared for the press, and left by the author, at his decease, to the care of his surviving friend for publication. It first appeared in a collection of his works in folio, 1692; and although a subject of universal interest; most admirably elucidated; no edition has been published in a separate form. Antichrist has agitated the Christian world from the earliest ages; and his craft has been to mislead the thoughtless, by
John Bunyan—The Works of John Bunyan Volumes 1-3

Kings
The book[1] of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.),
John Edgar McFadyen—Introduction to the Old Testament

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