But his wife Jezebel said to him, "Do you not reign over Israel? Get up, eat some food, and be cheerful, for I will get you the vineyard of Naboth the Jezreelite." But his wife JezebelThe mention of Jezebel immediately brings to mind her notorious reputation as one of the most wicked women in the Bible. Her name, of Phoenician origin, means "Where is the prince?" which is a reference to Baal, the god she worshipped. Jezebel's influence over Ahab, the king of Israel, is significant, as she often led him away from the worship of Yahweh. Historically, Jezebel was the daughter of Ethbaal, king of the Sidonians, and her marriage to Ahab was likely a political alliance. Her presence in the narrative highlights the dangers of foreign influence and idolatry infiltrating the Israelite kingdom. said to him This phrase indicates Jezebel's assertive and commanding nature. In the cultural context of ancient Israel, it was unusual for a woman to exert such influence over her husband, especially a king. Her words are not merely suggestions but carry the weight of authority, showcasing her dominant role in their relationship. This dynamic is a cautionary tale about the consequences of allowing ungodly counsel to direct one's actions. Do you not reign over Israel? Jezebel's rhetorical question is a challenge to Ahab's authority and manhood. It implies that as king, Ahab has the power to take whatever he desires, including Naboth's vineyard. This reflects a misunderstanding of the biblical concept of kingship, which is meant to be exercised under God's law and with justice. The historical context reveals that Israelite kings were expected to uphold the covenant and protect the rights of their subjects, not exploit them. Arise, eat bread Jezebel's command to "arise" and "eat bread" is an attempt to lift Ahab out of his despondency. In ancient Near Eastern culture, eating was often associated with celebration and well-being. Jezebel's words suggest that Ahab should not be troubled by moral or legal concerns, but rather enjoy his royal privileges. This reflects a worldly perspective that prioritizes personal satisfaction over righteousness. and let your heart be joyful The heart, in Hebrew thought, is the center of one's emotions and will. Jezebel's encouragement for Ahab to let his heart be joyful is an invitation to ignore his conscience and indulge in his desires. This phrase underscores the spiritual danger of allowing one's heart to be swayed by ungodly influences, leading to actions that are contrary to God's will. I will get you the vineyard of Naboth the Jezreelite Jezebel's promise to obtain the vineyard reveals her willingness to use deceit and manipulation to achieve her goals. The vineyard, a symbol of inheritance and family heritage in Israel, was not just a piece of land but a sacred trust. Naboth's refusal to sell it was based on adherence to God's law, which prohibited the permanent sale of family land (Leviticus 25:23-28). Jezebel's disregard for this law highlights her contempt for Yahweh and His commandments. Her actions set the stage for a grave injustice, illustrating the destructive power of unchecked ambition and the violation of divine principles. Persons / Places / Events 1. JezebelThe wife of King Ahab, known for her idolatry and manipulation. She is a central figure in this passage, demonstrating her influence over Ahab and her willingness to use unethical means to achieve her goals. 2. AhabThe King of Israel, who is portrayed as weak and easily influenced by Jezebel. His desire for Naboth's vineyard sets the stage for the events that follow. 3. Naboth the JezreeliteA righteous man who owns a vineyard that Ahab desires. His refusal to sell his inheritance leads to Jezebel's plot against him. 4. IsraelThe northern kingdom over which Ahab reigns. The political and spiritual climate of Israel during Ahab's reign is marked by idolatry and moral decline. 5. The VineyardA symbol of Naboth's inheritance and the focal point of Ahab's covetousness. It represents the broader theme of respecting God-given inheritance and property rights. Teaching Points The Dangers of CovetousnessAhab's desire for Naboth's vineyard illustrates how covetousness can lead to sin and destruction. Believers are called to be content with what God has provided. The Influence of Ungodly CounselJezebel's manipulation of Ahab shows the impact of ungodly influences. Christians should seek counsel from those who fear the Lord and uphold biblical values. Respect for God-Given InheritanceNaboth's refusal to sell his vineyard highlights the importance of valuing and respecting what God has entrusted to us, whether it be material possessions or spiritual gifts. The Consequences of SinJezebel's plot leads to severe consequences, reminding us that sin, though it may seem beneficial in the short term, ultimately leads to judgment and loss. The Role of LeadershipAhab's failure to lead righteously underscores the responsibility of leaders to act justly and uphold God's laws. Christian leaders are called to be examples of integrity and righteousness. Bible Study Questions 1. How does Ahab's desire for Naboth's vineyard reflect the sin of covetousness, and what steps can we take to guard against this in our own lives? 2. In what ways can we identify and resist ungodly influences, like Jezebel's, in our decision-making processes? 3. How does Naboth's response to Ahab's request demonstrate the importance of valuing our God-given inheritance, and how can we apply this principle today? 4. What are the potential consequences of sin, as seen in Jezebel's actions, and how can we seek God's forgiveness and restoration when we fall short? 5. How can Christian leaders today learn from Ahab's failures to ensure they lead with integrity and uphold biblical principles in their spheres of influence? Connections to Other Scriptures Exodus 20:17This verse, part of the Ten Commandments, warns against coveting a neighbor's property, directly relating to Ahab's desire for Naboth's vineyard. Micah 2:1-2These verses condemn those who devise iniquity and covet fields, similar to Jezebel's actions in plotting to take Naboth's vineyard. Proverbs 31:30This verse contrasts the virtuous woman with Jezebel, highlighting the importance of fearing the Lord over deceitful charm and beauty. Matthew 6:33Encourages seeking God's kingdom first, contrasting with Ahab's misplaced priorities in desiring material possessions over spiritual integrity. Wifely Ambition, Good and Bad | T. De Witt Talmage, D. D. | 1 Kings 21:7 | Wives Who Mar Their Husbands | T. De Witt Talmage, D. D. | 1 Kings 21:7 | The Progress of Sin | A. Rowland | 1 Kings 21:1-24 | Ahab's Garden of Herbs | G. T. Coster. | 1 Kings 21:2-16 | In Naboth's Vineyard | A. Moorhouse, M. A. | 1 Kings 21:2-16 | Mastery of Self | | 1 Kings 21:2-16 | Naboth's Vineyard | C. S. Horne, M. A. | 1 Kings 21:2-16 | Naboth's Vineyard | J. Parker, D. D. | 1 Kings 21:2-16 | Naboth's Vineyard and Ahab's Covetousness | G. E. Merrill. | 1 Kings 21:2-16 | Our Desires May Undo Us | Thomas Wilde. | 1 Kings 21:2-16 | The Discontented Man | C H. Spurgeon. | 1 Kings 21:2-16 | The Story of Naboth's Vineyard | T. B. Stephenson, D. D. , LL. D. | 1 Kings 21:2-16 | Voices from Naboth's Vineyard | J. R. Macduff, D. D. | 1 Kings 21:2-16 | A Sinful Nation | J.A. Macdonald | 1 Kings 21:5-14 | Sin's Friendships, and What They Lead to | J. Urquhart | 1 Kings 21:5-14 |
People Ahab, Ahijah, Amorites, Baasha, Elijah, Jeroboam, Jezebel, Jezreel, Melech, Naboth, NebatPlaces Jezreel, SamariaTopics Act, Arise, Bread, Cheer, Cheerful, Eat, Execute, Exercise, Glad, Govern, Heart, I'll, Jezebel, Jez'ebel, Jezreelite, Jizreelite, Joyful, Kingdom, Merry, Naboth, Reign, Rise, Rule, Ruler, Sovereignty, Vine-garden, Vineyard, WifeDictionary of Bible Themes 1 Kings 21:7 8848 worldliness 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 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 ScriptureElijah (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 Links 1 Kings 21:7 NIV1 Kings 21:7 NLT1 Kings 21:7 ESV1 Kings 21:7 NASB1 Kings 21:7 KJV
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