AHAB AND THE VINEYARD OF NABOTH
CRITICAL AND EXPLANATORY NOTES.—
1 Kings 21:1. Naboth the Jezreelite—Naboth’ נָבוֹת, fruits, according to Gesenius; but pre-eminence, according to Fürst. He was an Israelite resident in the town of Jezreel (the Alex. Sept. follows the Hebrew, and designates him an Israelite throughout the whole chapter) owning a plot of ground (2 Kings 9:25-26) situate on the eastern slope of the hill of Jezreel, as well, also, as the vineyard, whose location is uncertain. Vineyard in Jezreel—a town in the tribe of Issachar (Joshua 19:18), where the kings of Israel had a palace (1 Kings 18:45). Hard by the palace of Ahab—The Sept. reads instead, “bard by the threshing floor of Ahab, king of Samaria.” The dispute as to location of the vineyard turns upon the question whether “the palace” here referred to was the king’s residence at Jezreel or at Samaria. Note, however, that the words in 1 Kings 21:4—Ahab came into his house, &c.—are identical with those in chap. 1 Kings 20:43, where the further explanation points to Samaria as his home. Further, in 1 Kings 21:8, we find that Jezebel sends her letters to Jezreel, as if she were resident in some other place; and that the elders of Jezreel send her tidings (1 Kings 21:14) of Naboth’s death, which would certainly have been superfluous if she were at the time resident in Jezreel. So probably the vineyard was hard by the palace in Samaria, and the king came to Naboth at Jezreel to ask this possession of its owner.
1 Kings 21:3. Naboth said, the Lord forbid it me—Lit., Be it to me far from Jehovah (לִּי מֵיְהָוֹה) that I, &c., indicating both the personal loyalty of his faith in Jehovah, and his religious purpose not to sell God’s heritage to an idolatrous king.
1 Kings 21:5. Why is thy spirit sad?—See for סָרָה note on chap. 1 Kings 20:43—resentful.
1 Kings 21:7. Dost thou now govern Israel?—Either an ironical taunt. or a rallying call; for the words are usually translated imperatively: “Thou! exert thy royal sway over Israel!”
1 Kings 21:8. She wrote letters—This is the solitary instance recorded in the Bible of a woman being able to write. Female education in the East then, as now, rendered it extremely exceptional for a woman to possess such a qualification. Sent the letters (lit. the letter) unto the elders and nobles that, in his city, dwelt with Naboth—a statement which affirms both that Jezreel was the native city of Naboth, and his usual abode. These elders and nobles were his fellow-townsmen.
1 Kings 21:9. Proclaim a fast—An observance only proper on occasions of great distress and national calamities (Judges 20:26; 1 Samuel 7:6; Joel 1:14; Joel 2:12). This would impart an appearance of gravity to the frivolous but foul procedure.
1 Kings 21:10. Thou didst blaspheme God and the king—בֵּרַכְתָּ אֱלֹהִים וָמֶלֶךְ. The word בָּרַךְ means to bless, reverence, adore. “Thou hast blessed Elohim [not using the name JEHOVAH] and the king.” Keil accepts the words as meaning, Thou hast blessed—i.e., bid farewell to, taken thy leave of God and the king; because at departure one utters a benediction [cf. Deuteronomy 13:11; Leviticus 24:14 sq.; and 2 Samuel 16:9].
1 Kings 21:11. Did as Jezebel had sent unto them—Shows their absolute moral degradation and slavish submission before the tyranny of this woman.
1 Kings 21:15. Arise, take possession … for Naboth is not alive, but dead—His possessions became confiscated, falling into the king’s hands (cf. 2 Samuel 16:4; Deuteronomy 13:16).
1 Kings 21:16. Ahab rose up to go down to the vineyard—From Samaria to Jezreel.
HOMILETICS OF 1 Kings 21:1-16
THE OVERMASTERING POWER OF A COVETOUS SPIRIT
I. That a covetous spirit is unsatisfied with the most ample possessions (1 Kings 21:1-3). About twenty-five miles from Samaria Ahab had his summer palace, his vast park and favourite hunting seat at Jezreel—the Windsor of England, and Fontainebleau of France. After his successful wars with Syria, he gives himself to luxury and pleasure, and employs himself in enlarging and beautifying his summer residence. Not content with what he already possesses, he covets what belongs to his subjects, as the people who demanded a king were forewarned would be the case (1 Samuel 8:14). More particularly is he anxious to possess a vineyard owned by one Naboth, of an illustrious family, and to add it to the royal demesnes. But Naboth refuses to part with his property, and confirms his refusal in the name of Jehovah. It is the curse of covetousness to be never satisfied. As a ship may be overladen with gold and silver even unto sinking, and yet have compass and sides enough to hold ten times more, so covetous men, though they have enough to sink them, yet have they never enough to satisfy them. “This kyte-footed corruption, wherever it domineers, blasts and banishes all nobleness of spirit, natural affection, humanity, reason, discretion, manliness, mutual entertainment, intercourse of kindness and love; so that, for any fair dealing, a man had as good converse with a cannibal as with a truly covetous caitiff.”
II. That a covetous spirit gives way to unmanly and helpless distress when it cannot have all it wishes (1 Kings 21:4). Like a spoilt child, because he cannot have his toy, Ahab punishes himself by yielding to a fit of fretfulness and sour temper that completely prostrated him. Avarice, like every other evil passion, leads to moral pauperism. “Had covetous men, as the fable goes of Briareus, each of them one hundred hands,” writes Dryden, “they would all of them be employed in grasping and gathering, and hardly one of them in giving or laying out; a thing in itself so monstrous that no thing in nature besides it is like it, except it be death and the grave, the only things I know which are always carrying off the spoils of the world, and never making restitution.” Covetousness has been well called “the great sepulchre of all other passions.” The covetous monarch, surrounded with the luxuries and wealth of a kingdom, blubbers and frets because he does not own a paltry herb garden.
“Some, o’er enamoured of their bags, run mad,
Groan under gold, yet weep for want of bread.”
Young.
III. That a covetous spirit is utterly unscrupulous as to the means by which its wishes are gratified (1 Kings 21:5-14).
1. It is at the mercy of the vilest agents. Jezebel knew how to take advantage of the weak moments of her weak husband, and, unhappily, had at her beck the agents who were ready to carry out any diabolical plot she might invent. “Big and black though the villany appear, the wicked queen resolved that Naboth should be executed for treason, and then his property, with the coveted vineyard included, would all revert to the crown as a criminal’s possessions. While her poor fool of a husband, therefore, is sleeping off his wounded pride, she, never accustomed to stand upon trifles, commits the fourfold crimes of forgery, false-witness, perjury, and murder. We are shocked when we read of the massacre of Glencoe in the very midst of the open-handed hospitality of the children of the mountains. Our whole soul shudders at the story of that Russian soldier who, during the Crimean war, solicited in his dying agonies a cup of cold water from an English officer, and then pointed his pistol right at his benefactor’s heart. And with kindred feelings we read of the horrible contradiction before us—an unoffending follower of God compelled to surrender his life, a victim to the machinations of a heathen queen, screening, but only in reality aggravating, her wickedness under the thin disguise of a new-born religious zeal.”
2. It weakly sanctions deeds it has not itself the courage to do or prevent. Ahab must have known about the execution and its alleged cause; and he knew Jezebel well enough to know that she would not hesitate at any means by which her ends could be gained. Naboth stood between him and his avaricious purpose; and he cared not how the obstacle was removed. The sufferings of Naboth and his sons, who perished with their father (2 Kings 9:26), caused the king no uneasiness. A covetous spirit is essentially mean, cowardly, heartless.
IV. That a covetous spirit eagerly clutches its prize, little caring how it has been acquired, and little dreaming what a curse it may bring (1 Kings 21:15-16). Without wasting a pang of regret upon the cruel fate of his harmless victims, Ahab drives with all speed to Jezreel, and jauntily enters into possession of the confiscated estate. “He walks round and round; he admires trellis and cluster, and branches hanging over the wall. He plans improvement here and enlargement there, by way of preparing for the flower-garden he has in view. And now he turns to leave, when, just at the very moment, let us indulge the fancy, he is plucking a bunch of the dead man’s grapes as a gift for Jezebel, there confronts him—like an apparition from the other world, like the ghost of Naboth, like Banquo in another scene—one he has not seen for more than seven years, never since they parted that night of the rushing storm at the gate of Jezreel—one he had thought Jezebel had either effectually frightened, or who had gone back to his mountains, or down to his grave; and yet there he is! still with the long shaggy locks, the sheep-skin mantle, the dark knitted brows, and the thunder peal about to issue from those awful lips.” (Howat.) It is ELIJAH! and from his mouth the trembling Ahab receives his doom—the overthrow and ruin of his house. A covetous man may gain his unholy ends, but he gains also disappointment, misery, remorse. What is wealth, when peace of mind and the hope of the heavenly inheritance are gone?
LESSONS:—
1. The demands of covetousness are insatiable.
2. A covetous spirit is easily tempted to commit the worst crimes.
3. Covetousness prepares the instrument of its own torment.
GERM NOTES ON THE VERSES
1 Kings 21:1-16. Naboth’s vineyard. In this narrative we have an exhibition of the following topics:—I. Covetousness. Ahab saw Naboth’s garden; its situation, and in all likelihood its condition, made it desirable in his eyes. He offered Naboth a price for it which he declined, because it was unlawful and dishonourable to sell it. This ought to have satisfied Ahab, but it did not; he was annoyed and vexed at being refused, and willingly allowed his unscrupulous wife to resort to any means to secure for him his coveted prize. How many are led away by covetousness; resorting to illegal means to gain the object of their desire. David conceived an inordinate desire for Uriah’s wife, and planned the death of her husband that his desire might be gratified. II. Manly independence. Naboth said to Ahab: “The Lord forbid it me that I should give the inheritance of my father unto thee.” It was a great temptation to Naboth to yield to the expressed wish of the king; he might gain favour, and be remembered by the king in many ways to his temporal advantage. Many yield to temptations of this kind; they will do almost anything to gain the favour or the kindly notice of the wealthy or the influential in society. But Naboth was no sneak. He would not satisfy right to the pleasure even of the king, and told him so. It is well for men to cultivate kindliness and obliging manners, but not at the expense of their own self-respect and manly independence. III. Despotism. As soon as Jezebel made the proposal to murder Naboth, it was readily executed. It does not appear as if there was any protest against it, either on the ground of illegality or unrighteousness. There was no fear of any legal consequences. The will of the queen was supreme, and there would be no desire to resist it. Such deeds as the murder of Naboth fill the annals of despotism. IV. Divine retribution. The death of Naboth was duly announced to Ahab, and he arose to go to take possession of the coveted vineyard. He little thought that the whole proceedings were watched by another King—that the blood of Naboth had ascended into the ears of the Lord of Hosts, crying for vengeance. He thought not of these things; but God marked his sin, and sent Elijah to charge him with it, and to declare unto him God’s vengeance. Even so the sinner may indulge in his sinful course, never thinking that there is an all-seeing eye resting upon him.—The Study and Pulpit.
—Voices from Naboth’s vineyard I. One of these is—Beware of covetousness. That vineyard has its counterpart in the case and conduct of many still. Covetousness may assume a thousand chameleon hues and phases, but these all resolve themselves into a sinful craving after something other than what we have. Covetousness of means: a grasping after material wealth, the race for riches. Covetousness of place: aspiring after other positions in life than those which Providence has assigned to us, not because they are better, but because they are other than our God-appointed lot, invested with an imaginary superiority. And the singular and sad thing is, that such inordinate longings are most frequently manifested, as with Ahab, in the case of those who have least cause to indulge them. How many there are surrounded with all possible affluence and comfort, who put a life thorn in their side by some similar chase after a denied good, some similar fretting about a denied, trifle. Be assured that carping discontent will grow, if you feed it, till it comes to eat out the kernel of life’s happiness; a discontented manhood or womanhood culminating in that saddest of conditions, a peevish old age. II. Another of the voices is, Keep out of the way of temptation. If Ahab, knowing his weakness and besetting sin, had put a restraint upon his covetous eye, and not allowed it to stray upon his neighbour’s forbidden property, it would have saved a black page in his history, and the responsibility of a heinous crime. If Achan had not cast his eye on the goodly Babylonish garment, the shekels of silver and the wedge of gold, he would have saved Israel a bloody discomfiture and himself a fearful end. Each has his own strong temptation—his besetting sin. That sin should be specially watched, muzzled, curbed; that gate of temptation specially padlocked and sentinelled. III. Another voice is, Be sure your sin will find you out. Ahab and Jezebel, as we have seen, had managed to a wish their accursed plot. The wheels of crime had moved softly along without one rut or impediment in the way. The two murderers paced their blood-stained inheritance without fear of challenge or discovery. Their time for retribution did come at last, although years of gracious forbearance were suffered to intervene. And are the principles of God’s moral government different now?—Macduff.
1 Kings 21:1-4. An undisciplined nature. I. Fancies it may gain possession of whatever it covets. II. Cannot understand the motives of those who refuse to gratify its desires. III. Easily overwhelmed with disappointment and chagrin.
1 Kings 21:1. Naboth had a fair vineyard; it had been better for him to have had none: his vineyard yielded him the bitter grapes of death. Why do we call those goods, which are many times the bane of the owner? Naboth’s vineyard lay near to the court of Jezebel: it had been better for him had it been planted in the wilderness. It was now the perpetual object of an evil eye, and stirred those desires which could neither be well desired, nor satisfied: eminency is still joined with peril, obscurity with peace. There can be no worse annoyance to an inheritance, than the greatness of an evil neighbour.—Bp. Hall.
1 Kings 21:2. Great lords often have fancies which cost them more time and money than do their chief and holiest duties. Thus Ahab thought more of the enlargement and adornment of his garden than of the good of his subjects. The desire for things which serve for pleasure is often a temptation to grievous sin. Therefore says the Scripture: “Thou shalt not covet thy neighbour’s goods, nor anything that is his.” Let the needy be thy first care, not thine own pleasure. It is a great gain to be godly and contented. Watch over thine heart, for desires apparently lawful, if not resisted and denied, may lead to ruin.—Lange.
1 Kings 21:3. True courage the fruit of righteousness. 1 Regards worldly possessions as a sacred trust.
2. Witnesses for God in the midst of prevalent idolatry.
3. Dares to oppose the wishes of an unrighteous king.
—Naboth shows, by the very first words of his reply, that he is a worshipper of Jehovah, not of Baal; and that he does not fear to confess his faith before the idolatrous king. He also indicates by the form of his asseveration that he considers it would be wrong for him to comply with the king’s request. It is plain, therefore, that we have not here a mere refusal arising out of a spirit of sturdy independence, or one based upon sentiment—the sentiment which attaches men to ancestral estates. Naboth objects to the king’s proposal as wrong. This is best explained by those passages of the law which forbid the alienation of landed property, and especially the transfer, of estates from one tribe to another (Leviticus 25:23-28; Numbers 36:7).—Speaker’s Comm.
1 Kings 21:4. Godless people regard the care taken by the pious to observe reverently the divine law as so much useless scrupulousness. Even so, in our day, does the worldling look with an evil eye upon the Christian who, for the sake of the Divine Word, refuses to yield to his wishes, for either he recognizes no divine authority, or exalts his own above it. The children of this world, whose aims and designs are wholly material, will often fret and grieve for days when they are compelled to give up a temporal gain, or a promised enjoyment, whilst the condition of their souls never causes them the slightest grief. The high and mighty ones of this world often think that all other people are placed here simply to yield obedience to their whims. They cannot comprehend that all men are not to be bought with gold, and woe to that inferior whose refusal destroys their darling plans.—Lange.
—O the impotent passion and insatiable desires of covetousness! Ahab is lord and king of all the territories of Israel: Naboth is the owner of one poor vineyard. Ahab cannot enjoy Israel if Naboth enjoy his vineyard. Whether is the wealthier? I do not hear Naboth wish for anything of Ahab’s; 1 hear Ahab wishing, not without indignation of a repulse, for somewhat from Naboth. Riches and poverty are no more in the heart than in the hand: he is wealthy that is contented; he is poor that wanteth more.—Bp. Hall.
1 Kings 21:5-16. The apparently fortunate, but really unfortunate and accursed, marriage of Ahab and Jezebel. I. She seeks the sorrowful man, shares his grief, and seeks to comfort him, as is the province of a wife; but, instead of pointing him to the true Comforter, and leading his heart to higher and better things, she strengthens him in his grasping desire after others’ property, and leads him on still further. II. She reminds him that he is the lord and master, and recognizes him as such, as a wife should; but, at the same moment, she assumes the dominion, and the weak man lets her manage and rule, as if she were the man and he the woman. III. She rejoices to accomplish an ardent wish of her husband’s, and to make him a worthy present, as every faithful spouse should strive to do; but it is a blood-stained and stolen gift, obtained with deceit and falsehood, and Ahab delights in it. Thus both husband and wife, who together should be blest after God’s ordinance, together walk on to ruin and destruction.—Lange.
1 Kings 21:5-14. The terrible power of an impious queen. I. Knows how to take advantage of a weak and fretful husband (1 Kings 21:5-7). II. Shrinks not from adopting the most diabolical means of accomplishing her designs (1 Kings 21:8-10). III. Can command accomplices in carrying out any deed of villany (1 Kings 21:11-12). IV. Is permitted to perpetrate the most horrible acts of cruelty and murder (1 Kings 21:13-14).
1 Kings 21:5-7. He that caused the disease sends him a physician. Satan knew of old how to make use of such helpers. Jezebel comes to Ahab’s bedside, and casts cold water in his face, and puts into him spirits of her own extracting. Ahab wanted neither wit nor wickedness; yet is he in both a very novice to this Sidonian dame. There needs no other devil than Jezebel, whether to project evil or work it. She chides the pusillanimity of her dejected husband, and persuades him his rule cannot be free unless it be licentious; that there should be no bounds to sovereignty but will. Already hath she contrived to have by fraud and force what was denied to entreaty. Nothing needs but the name, but the seal of Ahab: let her alone with the rest. How present are the wits of the weaker sex for the devising of wickedness!—Bp. Hall.
1 Kings 21:9. But what damnable dissimulation was it in this devilish creature to do her feats under pretext of a fast! This was like that Italian device of a pocket stone bow which, held under a cloak, shoots needles with violence to pierce a man’s body, yet leaves a wound scarcely discernible; or, rather, that other, more detestable, of a pocket church-book with a pistol hid in the binding, which turning to such a page discharges—a plot to entrap him you hate, whilst you are at your devotions together, when there is less suspicion. If Jezebel proclaim a fast, let Naboth look to his life. The Jesuits enjoined a fast and set forth a sevenfold psalmody for the good success of the gunpowder plot; wherein, Rabshakeh-like, they would persuade the world that they come not up against us without the Lord!—Trapp.
1 Kings 21:11-14. Evil masters can ever find evil servants, who do their will from ambition or covetousness. Woe, where such things befall! and shame, that in the fairest lands, as in the plains of Jezreel, are often the worst men to be found! Godlessness and corruption in courts is a poison which extends throughout the whole body politic, even to the lowest rank; no example is so powerful upon all classes of society. How many gross, how many refined, sins are committed out of sheer complaisance to high personages, whose favour men wish to seek or preserve! Woe to those lords who find such ready tools in their servants, who will be accomplices in their misdoings, and palliate, or even laud and praise, all their perverse dealings: they undermine the throne more than open enemies. The judgment and condemnation of Naboth compared with that of our Lord. There, as in this instance, offended pride, followed by hatred, accusation of blasphemy and riot; false witnesses and vile judges; and a blind, infuriated populace crying out, Crucify! Crucify!—Lange.
1 Kings 21:15-16. Ill-gotten gains.
1. Will not bear examination as to the methods of their acquisition.
2. Are eagerly and gladly seized.
3. Never give the satisfaction expected.
4. Entail unspeakable anxiety and suffering.