1 Kings 21:6
Ahab answered, "Because I spoke to Naboth the Jezreelite and told him, 'Give me your vineyard for silver, or if you wish, I will give you another vineyard in its place.' And he replied, 'I will not give you my vineyard!'"
He answered
This phrase introduces the response of King Ahab to his wife Jezebel. The Hebrew root for "answered" is עָנָה (anah), which often implies a response to a question or situation. In this context, it reflects Ahab's passive and somewhat defeated demeanor, setting the stage for Jezebel's manipulative actions. Historically, this interaction highlights the dynamics of power and influence within the royal household, where Ahab's weakness contrasts with Jezebel's assertiveness.

Because I spoke to Naboth the Jezreelite
The mention of Naboth as "the Jezreelite" identifies him with the region of Jezreel, a fertile area known for its vineyards. The Hebrew name Naboth (נָבוֹת) means "fruits" or "produce," symbolizing his connection to the land. This phrase underscores the personal nature of the interaction, as Ahab directly approached Naboth, reflecting the king's desire for the vineyard. The historical context reveals the significance of land ownership in Israelite society, where land was not merely property but a divine inheritance.

and told him, ‘Give me your vineyard for silver
Ahab's request to exchange the vineyard for silver indicates a transactional approach, common in ancient Near Eastern cultures. The Hebrew word for "silver" (כֶּסֶף, keseph) also means "money," emphasizing the material value Ahab places on the vineyard. This phrase highlights the tension between material wealth and spiritual inheritance, as Naboth's refusal is rooted in the belief that the land is a sacred trust from God, not to be sold.

or if you wish, I will give you another vineyard in its place.’
Ahab's offer to provide another vineyard suggests a willingness to negotiate, yet it also reveals his misunderstanding of the spiritual significance of Naboth's land. The phrase "if you wish" implies a semblance of respect for Naboth's choice, though it ultimately reflects Ahab's self-interest. This part of the verse illustrates the broader biblical theme of covetousness and the moral implications of desiring what belongs to another.

But he said, ‘I will not give you my vineyard.’
Naboth's firm refusal is rooted in the Hebrew concept of land as a divine inheritance, as outlined in Leviticus 25:23, where God declares that the land must not be sold permanently. The phrase "I will not give you" reflects Naboth's steadfast adherence to God's law, despite the king's authority. This response serves as a testament to Naboth's faith and integrity, standing as a moral contrast to Ahab's covetousness and foreshadowing the tragic consequences of this encounter.

Persons / Places / Events
1. Ahab
The king of Israel, who desires Naboth's vineyard and is upset when Naboth refuses to sell it.

2. Jezebel
Ahab's wife, known for her manipulation and idolatry, who later devises a plan to acquire the vineyard.

3. Naboth
A Jezreelite who owns a vineyard that Ahab covets. He refuses to sell it because it is his ancestral inheritance.

4. Jezreel
The location of Naboth's vineyard, significant as a place of future judgment against Ahab's house.

5. Vineyard
Represents Naboth's inheritance and the focal point of Ahab's covetous desire.
Teaching Points
Respect for God's Law
Naboth's refusal to sell his vineyard is rooted in obedience to God's law regarding inheritance. We should prioritize God's commands over personal gain.

The Dangers of Covetousness
Ahab's desire for Naboth's vineyard leads to sin and judgment. Covetousness can lead us away from God's will and into destructive behavior.

The Influence of Ungodly Counsel
Jezebel's role in the account shows how ungodly counsel can lead to sin. We must seek advice from those who honor God.

Integrity in the Face of Pressure
Naboth stands firm in his decision despite the king's request. We should remain steadfast in our convictions, even when pressured by authority or society.

Consequences of Sin
The account foreshadows the judgment that comes upon Ahab's house. Sin has consequences, and we must be mindful of our actions.
Bible Study Questions
1. How does Naboth's response to Ahab reflect his understanding of God's law regarding inheritance?

2. In what ways can covetousness manifest in our lives today, and how can we guard against it?

3. How does Jezebel's influence over Ahab illustrate the impact of ungodly counsel, and what steps can we take to ensure we receive godly advice?

4. What are some modern-day situations where we might face pressure to compromise our integrity, and how can we prepare to stand firm?

5. Reflect on a time when you experienced the consequences of sin. How did that experience shape your understanding of God's justice and mercy?
Connections to Other Scriptures
Leviticus 25:23-28
This passage explains the laws regarding the land inheritance in Israel, highlighting why Naboth refused to sell his vineyard.

Exodus 20:17
The commandment against coveting, which Ahab violates by desiring Naboth's vineyard.

2 Kings 9:21-26
The fulfillment of God's judgment against Ahab's house, partly due to the events surrounding Naboth's vineyard.
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
Desire, Jezreelite, Jizreelite, Money, Naboth, Please, Pleases, Pleaseth, Pleasing, Prefer, Price, Sell, Spake, Speak, Spoke, Stead, Talking, Vine-garden, Vineyard
Dictionary of Bible Themes
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 21:4-6

     8431   fasting, reasons

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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