1 Kings 21:11
So the elders and nobles who lived in Naboth's city did as Jezebel had instructed in the letters she had written to them.
So the elders and nobles
The phrase "elders and nobles" refers to the leaders and influential figures within the community. In ancient Israel, elders were respected for their wisdom and experience, often serving as judges or decision-makers. The term "nobles" indicates individuals of high social standing or authority. This highlights the gravity of the situation, as those who should uphold justice are complicit in wrongdoing. The Hebrew word for "elders" is "זְקֵנִים" (zeqenim), which conveys a sense of maturity and responsibility. The involvement of these leaders underscores the moral decay and corruption that can infiltrate even the highest levels of society.

who lived in Naboth’s city
This phrase situates the events geographically and socially. Naboth's city is identified as Jezreel, a significant location in Israel's history. The mention of the city emphasizes the communal aspect of the crime against Naboth, as it was not an isolated act but one involving the entire community's leadership. The city of Jezreel was known for its strategic and fertile location, making Naboth's vineyard particularly desirable. This context highlights the tension between personal rights and royal desires, a recurring theme in the narrative of Israel's monarchy.

did as Jezebel had instructed
The phrase "did as Jezebel had instructed" reveals the influence and authority Jezebel wielded, even over the leaders of Israel. Jezebel, a Phoenician princess and wife of King Ahab, is often depicted as a symbol of idolatry and manipulation. Her instructions were not merely suggestions but commands that the elders and nobles felt compelled to obey. This reflects the dangerous power of corrupt leadership and the ease with which moral integrity can be compromised when individuals prioritize personal gain or fear over righteousness.

in the letters she had written to them
The use of "letters" indicates a formal and premeditated plan. Writing letters was a method of communication that carried weight and authority, especially when coming from the queen. The fact that Jezebel's instructions were written suggests a calculated and deliberate effort to achieve her goals, leaving a tangible record of her manipulation. This act of writing also implies a level of deceit, as the letters would have been perceived as official and legitimate orders. The historical context of written communication in ancient times underscores the seriousness of the conspiracy against Naboth, as it involved not just verbal commands but documented directives.

Persons / Places / Events
1. Naboth
A righteous Israelite who owned a vineyard in Jezreel, which King Ahab desired.

2. Jezebel
The wife of King Ahab, known for her idolatry and manipulation, orchestrating Naboth's death.

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

4. Elders and Nobles
Leaders in Naboth's city who complied with Jezebel's orders, demonstrating a lack of moral integrity.

5. Jezreel
The city where Naboth's vineyard was located, and where the events of this chapter unfold.
Teaching Points
The Danger of Complicity
The elders and nobles' compliance with Jezebel's wicked plan highlights the danger of complicity in sin. Believers must stand firm in righteousness, even when pressured by authority.

The Consequences of Covetousness
Ahab's desire for Naboth's vineyard led to a series of sinful actions. Covetousness can lead to destructive behavior and must be guarded against.

The Influence of Leadership
Jezebel's manipulation shows the powerful influence leaders can have, for good or evil. Christians in leadership should strive to lead with integrity and godliness.

The Call to Justice
The elders and nobles failed to uphold justice. Believers are called to act justly and defend the innocent, reflecting God's character.

The Importance of Moral Courage
Standing against wrongdoing requires courage. Christians are called to be bold in their faith and convictions, even when it is unpopular or risky.
Bible Study Questions
1. How does the account of Naboth's vineyard challenge us to examine our own desires and the potential for covetousness in our lives?

2. In what ways can we ensure that we are not complicit in the wrongdoing of others, especially when under pressure from authority figures?

3. How can we, as Christians, influence our communities and workplaces positively, in contrast to the negative influence of Jezebel?

4. What steps can we take to cultivate moral courage and stand up for justice in our daily lives?

5. How do the actions of the elders and nobles in 1 Kings 21:11 serve as a warning against the dangers of hypocrisy and failing to act justly?
Connections to Other Scriptures
Exodus 20:17
This verse connects to the sin of coveting, as Ahab desired Naboth's vineyard.

Micah 6:8
Highlights the call to act justly, love mercy, and walk humbly with God, contrasting with the actions of the elders and nobles.

Proverbs 29:12
Discusses the influence of wicked rulers on their subordinates, relevant to Jezebel's manipulation of the city's leaders.

Matthew 23:27-28
Jesus condemns hypocrisy, similar to the false piety of the elders and nobles who carried out Jezebel's plan.

James 4:17
Speaks to the sin of knowing the right thing to do and failing to do it, applicable to the elders and nobles' actions.
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
Authority, Chiefs, Directed, Dwelling, Dwelt, Elders, Freemen, Inhabitants, Jezebel, Jez'ebel, Letter, Letters, Naboth's, Nobles, Responsible, Town, Written
Dictionary of Bible Themes
1 Kings 21:11

     5723   nobles

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 21:8-11

     5638   writing

1 Kings 21:8-13

     5201   accusation
     5625   witnesses, false

1 Kings 21:8-14

     7719   elders, as leaders

1 Kings 21:9-13

     5800   blasphemy

1 Kings 21:10-13

     5896   irreverence

1 Kings 21:11-13

     7346   death penalty

1 Kings 21:11-14

     5568   suffering, causes

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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