1 Kings · Chapter 21

Verse 1. After these things] This and the twentieth chapter are transposed in the Septuagint; this preceding the account of the Syrian war with Ben-hadad. Josephus gives the history in the same order.

Verses 1-3. Which was in Jezreel — Where one of Ahab’s palaces was, as the other was in Samaria. That I may have it for a garden of herbs — For a flower-garden, as some understand it. Ahab made a fair proposal for it, but the law was against Naboth’s alienating his vineyard from his family and tribe. The Lord forbid it me, &c. — For God had expressly, and for divers weighty reasons, forbidden the alienation of lands from the tribes and families to which they were allotted. And although these might have been alienated until the jubilee, yet he durst not sell it to the king for that time: because, he supposed, if once it came into the king’s hand, neither he nor his posterity could ever recover it; and so he should both offend God, and wrong his posterity.

NABOTH’S SHAMEFUL EXECUTION, 1-16.

1. The Jezreelite — He was so identified with the place where the inheritance of his fathers lay that he was naturally called the Jezreelite. Hard by the palace of Ahab — Its location so near the palace enhanced its value, and made it as much an object for Na-both to retain as for Ahab to acquire. Ahab seems to have divided his residence between Samaria and Jezreel, part of the time dwelling at one place and part of the time at the other. See note on 1 Kings 18:45.

Verse 2. Give me thy vineyard] The request of Ahab seems at first view fair and honourable. Naboth’s vineyard was nigh to the palace of Ahab, and he wished to add it to his own for a kitchen garden, or perhaps a grass-plat, qry גנ gan yarak; and he offers to give him either a better vineyard for it, or to give him its worth in money. Naboth rejects the proposal with horror: The Lord forbid it me, that I should give the inheritance of my fathers to thee. No man could finally alienate any part of the parental inheritance; it might be sold or mortgaged till the jubilee, but at that time it must revert to its original owner, if not redeemed before; for this God had particularly enjoined Leviticus 25:14-17, 25-28: therefore Naboth properly said, 1 Kings 21:3, The Lord forbid it me, to give the inheritance of my fathers. Ahab most evidently wished him to alienate it finally, and this is what God’s law had expressly forbidden; therefore he could not, consistently with his duty to God, indulge Ahab; and it was high iniquity in Ahab to tempt him to do it; and to covet it showed the depravity of Ahab’s soul. But we see farther that, despotic as those kings were, they dared not seize on the inheritance of any man. This would have been a flagrant breach of the law and constitution of the country; and this indeed would have been inconsistent with the character which they sustained, viz., the Lord’s vicegerents. The Jewish kings had no authority either to alter the old laws, or to make new ones. “The Hindoos,” says Mr. Ward, “are as strongly attached to their homesteads as the Jews were. Though the heads of the family be employed in a distant part of the country, and though the homesteads may be almost in ruins, they cling still to the family inheritance with a fondness bordering on superstition.”

Verses 1-3. Which was in Jezreel — Where one of Ahab’s palaces was, as the other was in Samaria. That I may have it for a garden of herbs — For a flower-garden, as some understand it. Ahab made a fair proposal for it, but the law was against Naboth’s alienating his vineyard from his family and tribe. The Lord forbid it me, &c. — For God had expressly, and for divers weighty reasons, forbidden the alienation of lands from the tribes and families to which they were allotted. And although these might have been alienated until the jubilee, yet he durst not sell it to the king for that time: because, he supposed, if once it came into the king’s hand, neither he nor his posterity could ever recover it; and so he should both offend God, and wrong his posterity.

2. Give me thy vineyard — Well did Samuel forewarn the people when they clamored for a king, “He will take your fields and your vineyards, and your olive yards, even the best of them.” 1 Samuel 8:14. Garden of herbs — Both a vegetable and flower garden, in which all sorts of plants and flowers might be grown. Many allusions to horticulture are made in the Old Testament, (compare, especially, Song of Solomon 4:12-16,) and indicate that among the Hebrews much attention was given to the cultivation of plants, fruits, and flowers. Near unto my house — Near the palace. This confirms the Hebrew text in verse 1, where, instead of palace of Ahab, the Septuagint reads threshingfloor of Ahab.

V. 3. The Lord forbid-For God had expressly, and for divers weighty reasons forbidden the alienation of lands from the tribes and families to which they were allotted. And although these might have been alienated ‘till the jubilee, yet he durst not sell it to the king for that time; because he supposed, if once it came into the king’s hand, neither he, nor his posterity, could ever recover it; and so he should both offend God, and wrong his posterity.

Verses 1-3. Which was in Jezreel — Where one of Ahab’s palaces was, as the other was in Samaria. That I may have it for a garden of herbs — For a flower-garden, as some understand it. Ahab made a fair proposal for it, but the law was against Naboth’s alienating his vineyard from his family and tribe. The Lord forbid it me, &c. — For God had expressly, and for divers weighty reasons, forbidden the alienation of lands from the tribes and families to which they were allotted. And although these might have been alienated until the jubilee, yet he durst not sell it to the king for that time: because, he supposed, if once it came into the king’s hand, neither he nor his posterity could ever recover it; and so he should both offend God, and wrong his posterity.

Verse 3. The Lord forbid it me, that I should give the inheritance of my fathers. Moses forbids the sale of an inheritance. Leviticus 25:23. Naboth had sons, it is presumed, and the sale would have robbed them; another vineyard would not have been the inheritance of their fathers. As Naboth knew the character of the reigning family, this refusal was an act of high heroic fortitude.

3. The Lord forbid it me — Literally, Accursed to me from Jehovah from giving the inheritance of my fathers to thee. That is, I should be accursed or alienated from Jehovah by giving this inheritance away, or parting with it so as never to recover it again. So Naboth refused to sell his inheritance on religious grounds, for the law (Leviticus 25:23) said, “The land shall not be sold forever,” that is, so as to be cut off forever from the claim of the original possessor. For even if, through poverty, a man was obliged to sell a part of his possession, it would return to him again at the next jubilee. Leviticus 25:25-28. But Ahab evidently wished to have Naboth make a final and irrecoverable disposal of his estate.

Verse 4. He laid him down upon his bed] Poor soul! he was lord over ten-twelfths of the land, and became miserable because he could not get a poor man’s vineyard added to all that he possessed! It is a true saying, “That soul in which God dwells not, has no happiness: and he who has God has a satisfying portion.” Every privation and cross makes an unholy soul unhappy; and privations and crosses it must ever meet with, therefore:—

“Where’er it goes is hell; itself is hell!”

Verse 4. Ahab came into his house, heavy and displeased — He was so vexed to be denied by a subject the thing he wanted, that his vexation made him sick, took away his stomach, and made company disagreeable to him; so that his grief and trouble appeared in his countenance. Here we see, 1st, That irregular desire, or “discontent, is a sin that is its own punishment, and makes men torment themselves: it makes the spirit sad, the body sick, and all the enjoyments sour: it is the heaviness of the heart, and the rottenness of the bones; 2d, It is a sin that is its own parent; it arises not from the condition, but from the mind. As we find Paul content in a prison, so Ahab discontent in a palace: he had all the delights of Canaan, that pleasant land, at command; the wealth of a kingdom, the pleasure of a court, and the honours and powers of a throne; and yet all this avails him nothing without Naboth’s vineyard. Inordinate desires expose men to continual vexations; and they that are disposed to fret, be they ever so happy, will always find something or other to fret at.” — Henry.

4. Heavy and displeased — Sulky and sour, just as he was after receiving the word of the Lord from one of the sons of the prophets. Chap. 20:43. His going to bed, and turning away his face, and refusing to eat, shows up most vividly his mean passions and the childish fretfulness of his disposition.

NABOTH’S SHAMEFUL EXECUTION, 1-16.

1. The Jezreelite — He was so identified with the place where the inheritance of his fathers lay that he was naturally called the Jezreelite. Hard by the palace of Ahab — Its location so near the palace enhanced its value, and made it as much an object for Na-both to retain as for Ahab to acquire. Ahab seems to have divided his residence between Samaria and Jezreel, part of the time dwelling at one place and part of the time at the other. See note on 1 Kings 18:45.

NABOTH’S SHAMEFUL EXECUTION, 1-16.

1. The Jezreelite — He was so identified with the place where the inheritance of his fathers lay that he was naturally called the Jezreelite. Hard by the palace of Ahab — Its location so near the palace enhanced its value, and made it as much an object for Na-both to retain as for Ahab to acquire. Ahab seems to have divided his residence between Samaria and Jezreel, part of the time dwelling at one place and part of the time at the other. See note on 1 Kings 18:45.

V. 7. Dost thou govern-Art thou fit to be king, that hast not courage to use thy power.

Verse 7. Dost thou now govern the kingdom of Israel?] Naboth, not Ahab, is king. If he have authority to refuse, and thou have no power to take, he is the greater man of the two. This is the vital language of despotism and tyranny.

Verse 7. Jezebel said, Dost thou now govern the kingdom of Israel? — Art thou fit to be a king who canst put up with such affronts from thy subjects, and hast not courage to dispose of them and theirs as seemeth good unto thee? I will give thee the vineyard of Naboth — Trouble thyself no further about it, but leave the matter to me; I will manage it to thy satisfaction, and the vineyard shall be thine, and shall cost thee nothing. Unhappy are those princes, and hurried apace toward their ruin, who have those about them who excite them to acts of tyranny, and teach them how to abuse their power!

7. Dost thou now govern the kingdom of Israel — Some take these words, not as a question, or as spoken in irony, but as a command or summons for the king to exercise his royal power, thus: Do thou now govern; that is, exercise now thy sovereign power, and show that thou, not thy subjects, rulest in Israel. But it best suits the connexion to take the words as an ironical exclamation, designed to reproach and censure the imbecile conduct of Ahab: Thou dost now marvellously wield the sovereignty over Israel! That is, thou, surely, art become now a mighty king to be thus set at naught! A powerful ruler to be thus sent to bed disheartened by an obstinate subject! I will give thee the vineyard — “I, the wife, since thou hast not the courage to act as a man and a king.” — Thenius.

Verse 8. She wrote letters in Ahab’s name] She counterfeited his authority by his own consent; and he lent his signet to stamp that authority.

Verse 8. She sent the letters unto the elders and nobles — Whom she very well knew to be fit for her purpose; that were in his city — In Jezreel. Thus she seeks to destroy him with a pretence of justice, and with as little reflection on Ahab as might be.

Ver. 8. She wrote letters in Ahab’s name: a crime which would have forfeited the life of another.

8. Sealed them with his seal — “In giving validity to documents, names were not in those days, nor are they now in the East, signed by the hand in writing, but impressed by a seal on which the name is engraved. Hence the importance which is attached to the signet throughout the sacred books.” — Kitto.

V. 9. A fast-To remove all suspicion of evil design in Ahab, and to beget a good opinion of him amongst his people, as if he were grown zealous for God’s honour, and careful of his people’s welfare, and therefore desirous to enquire into all those sins which provoked God against them. On high-On a scaffold, or high-place, where malefactors were usually placed, that they might be seen, and heard by all the people.

Verse 9. Proclaim a fast] Intimate that there is some great calamity coming upon the nation, because of some evil tolerated in it. Set Naboth on high] Bring him to a public trial.

Verse 9. She wrote in the letters, saying, Proclaim a fast — As if there had been some grievous crime committed, or some great calamity had befallen them, which all the people were to bewail, and purge themselves from, lest they should become guilty; and consequently they were to see the crime punished very severely; for such days of fasting were spent in punishing offenders, doing justice, and praying to God for pardon. She intended also, by taking this step, to remove all suspicion of evil design in Ahab, and to beget a good opinion of him among his people, as if he were grown zealous for God’s honour, and careful of his people’s welfare, and therefore was desirous to inquire into all those sins which provoked God against them. And set Naboth on high — On a scaffold, or high place, where he might be seen and heard by the people; for persons accused and arraigned were wont so to appear before the judges, that all the people might see them, and hear what was alleged against them, and the proofs of it, and their defence.

Ver. 9. Proclaim a fast, because of the greatness of the sin in blaspheming God and the king. Moses directs that a man who curses his father shall die; and the king is the father of his country. Jezebel is now a saint of the first order; she makes no mention of Baal, but is zealous for the law of the Lord! Naboth and his sons were stoned and died. 2 Kings 9:26.

9. Proclaim a fast — Not merely to furnish an opportunity to proceed with charges against Naboth, but to show that the city was under condemnation because of guilt, and should do some kind of penance. Fasts were proclaimed to show humiliation after defeat in battle, (Judges 20:26; 1 Samuel 31:13,) or in case of threatened calamities, (2 Chronicles 20:2-4; Joel 1:14; 2:12, 15,) or as an acknowledgment of great sins. 1 Samuel 7:6; Jonah 3:5. Jezebel would make the people believe that she piously humbled herself in view of the great crime of blasphemy with which Naboth was charged, and from which the whole city might suffer if no such repentance were manifest. Set Naboth on high — In a conspicuous place, where the proceedings against him might have the utmost publicity and the proper semblance of religion and justice. If his guilt should be shown by a sufficient number of witnesses, this publicity of his trial would expose him all the more to popular indignation and fury.

V. 10. Blaspheme God and the king-Indeed his blaspheming God would only be the forfeiture of his life, not his estate. Therefore he is charged with treason also, that his estate may be confiscated, and so Ahab have his vineyard.

Verse 10. Set two men] For life could not be attainted but on the evidence of two witnesses at least.

Sons of Belial] Men who will not scruple to tell lies and take a false oath. Thou didst blaspheme God and the king.] Thou art an atheist and a rebel. Thou hast spoken words injurious to the perfections and nature of God; and thou hast spoken words against the crown and dignity of the king. The words literally are, Naboth hath BLESSED God and the king; or, as Parkhurst contends, “Thou hast blessed the false gods and Molech,” Ëlmw אלהים ברכת And though Jezebel was herself an abominable idolatress; yet, as the law of Moses still continued in force, she seems to have been wicked enough to have destroyed Naboth, upon the false accusation of blessing the heathen Aleim and Molech, which subjected him to death by Deuteronomy 12:6; 17:2-7. The first meaning appears the most simple.

Many think that the word Ërb barach signifies both to bless and curse; and so it is interpreted in most Lexicons: it is passing strange that out of the same word proceedeth blessing and cursing; and to give such opposite and self-destructive meanings to any word is very dangerous. Parkhurst denies that it ever has the meaning of cursing, and examines all the texts where it is said to occur with this meaning; and shows that blessing, not cursing, is to be understood in all those places: see him under Ërb, sec. vi.

Verse 10. And set two men before him to bear witness — It was the Roman custom also; and was most rational, that the accused should have the accusers face to face, Acts 25:16. Thou didst blaspheme God and the king — Hebrew, tkrb, beracta, thou didst bless. Blessing is here put for cursing and blaspheming, as in Job 1:5, and 2:9, as is apparent, because his blessing God and the king would have been no crime. It was death by the law of Moses to blaspheme God, Leviticus 24:16; and by custom it was death to revile the king, which was forbidden, Exodus 22:28. Now, in order to make sure work, the witnesses, as they were instructed, accused Naboth of both those crimes, that the people might be the better satisfied to see him stoned. There is, however, this difference to be observed between these two crimes, that by blaspheming God, a person only forfeited his life, not his estate, which went to his heirs; whereas, when a man was executed for treason, his estate was forfeited to him against whom the offence was committed. For this reason it was that Naboth was charged with this crime also, that his estate might be confiscated, and Ahab might, by that means, get possession of the vineyard. And then carry him out — Not merely out of the assembly, but out of the city, verse 13. For while they were in the wilderness, and before the conquest of Canaan, they executed punishments without the camp, Leviticus 24:23; Joshua 7:24; but afterward without the gates of their cities. By this they intended to signify, that they would take the evil out of the midst of them, and not suffer wickedness to remain among them.

10. Two men — The law required at least two witnesses to convict a man of murder or any great crime. See Numbers 35:30; Deuteronomy 17:6; 19:15. So, says Wordsworth, “even Jezebel bears witness to the Pentateuch.” Sons of Belial — Literally, sons of worthlessness; that is, worthless, good-for-nothing fellows. See note on 1 Samuel 1:16. Thou didst blaspheme God and the king — The word rendered blaspheme is Ërb, which usually means to bless, and is often used in the farewell blessing of one departing from the presence of another. Compare Genesis 47:10; 1 Kings 8:66. “To this latter signification,” says Furst, “belongs the meaning, to give the parting salutation to one in a bad sense, that is, to wish away, to imprecate upon one, to curse, to revile. Job 1:5; 2:5. Analogy in the Semitic dialects admits of directly opposite meanings in a word.” So, also, Gesenius in his Hebrews Lexicon. Some think that blasphemy of God and the king was so shocking to the Hebrew mind that it was expressed by this word euphemistically. Stone him — According to Leviticus 24:16, the blasphemer of Jehovah is to be stoned to death; and according to Exodus 22:28, cursing of the ruler is a kindred crime. The first martyr, Stephen, was stoned on the charge of blasphemy. According to 2 Kings 9:26, Naboth’s sons were also put to death with him. They were, perhaps, the only heirs that could rightly claim the inheritance; or, like Achan’s children, they may have been regarded and treated as involved in the parent’s guilt. See note on Joshua 7:24.

Verse 11. The men of his city did as Jezebel had sent to them — Which is not at all strange, considering that they had for a long time cast off the fear of God; prostituted their consciences and religion to please their king; and sold themselves to all manner of wickedness; so that they could not now make a safe and honourable retreat. Besides, they durst not disobey Jezebel’s command, by whom they knew the king was wholly governed, and who could easily have taken away their lives, in the same manner, if they had refused to kill Naboth: and it is not unlikely that she sent private messengers to tell them, by word of mouth, what she expected from them, and how she would reward them; as well as public letters to authorize what they did. Princes never want instruments to execute their pleasure; but it is strange that, in this case, there should be none among the judges and great men that abhorred such villany: it argues the great corruption of their manners by idolatry.

NABOTH’S SHAMEFUL EXECUTION, 1-16.

1. The Jezreelite — He was so identified with the place where the inheritance of his fathers lay that he was naturally called the Jezreelite. Hard by the palace of Ahab — Its location so near the palace enhanced its value, and made it as much an object for Na-both to retain as for Ahab to acquire. Ahab seems to have divided his residence between Samaria and Jezreel, part of the time dwelling at one place and part of the time at the other. See note on 1 Kings 18:45.

NABOTH’S SHAMEFUL EXECUTION, 1-16.

1. The Jezreelite — He was so identified with the place where the inheritance of his fathers lay that he was naturally called the Jezreelite. Hard by the palace of Ahab — Its location so near the palace enhanced its value, and made it as much an object for Na-both to retain as for Ahab to acquire. Ahab seems to have divided his residence between Samaria and Jezreel, part of the time dwelling at one place and part of the time at the other. See note on 1 Kings 18:45.

V. 13. Stoned him-And it seems his sons too, either with him or after him. For God afterward says, (2 Kings 9:26) I have seen the blood of Naboth and the blood of his sons. Let us commit the keeping of our lives and comforts to God; for innocence itself will not always be our security.

Verse 13. And stoned him with stones] As they pretended to find him guilty of treason against God and the king, it is likely they destroyed the whole of his family; and then the king seized on his grounds as confiscated, or as escheated to the king, without any heir at law. That his family was destroyed appears strongly intimated, 2 Kings 9:26; Surely I have seen yesterday the blood of Naboth, AND THE BLOOD OF HIS SONS, saith the Lord.

Verse 13. They stoned him — And, it seems, his sons too, either with him, or after him; for God afterward says, (2 Kings 9:26,) I have seen the blood of Naboth, and the blood of his sons. Let us commit the keeping of our lives and comforts to God, for innocence itself will not always be our security. This account of Ahab’s unjust and barbarous conduct toward Naboth, placed, as it is by the sacred historian, immediately after his gentle treatment of Ben-hadad, shows the great inconsistency and extreme wickedness of his conduct. He spares the proud, boasting, and blaspheming heathen, and even terms him his brother, and honours him by taking him into his chariot; nay, and enters into a covenant with him: but he basely and barbarously murders, or, at least, connives at his wife’s murdering, the just and pious Israelite; and that under colour of justice, and with the formalities of a legal process! which was a great aggravation of the crime. For, to use that power for the preservation of the guilty and the murdering of the innocent, which ought to have been used for the punishment of the former and the protection of the latter, was such a violent perversion of justice and judgment, as cannot easily be paralleled. But there is a judgment to come when such iniquitous judgments as these will be called over again!

NABOTH’S SHAMEFUL EXECUTION, 1-16.

1. The Jezreelite — He was so identified with the place where the inheritance of his fathers lay that he was naturally called the Jezreelite. Hard by the palace of Ahab — Its location so near the palace enhanced its value, and made it as much an object for Na-both to retain as for Ahab to acquire. Ahab seems to have divided his residence between Samaria and Jezreel, part of the time dwelling at one place and part of the time at the other. See note on 1 Kings 18:45.

Verse 14. They sent to Jezebel — By whom they were not ignorant the affairs of the kingdom were in a great measure managed, and this design contrived: saying, Naboth is stoned — Which they knew would be an agreeable piece of news to her who had imbrued her hands in the blood of so many of the Lord’s prophets. Here let us observe, that as obsequious as the elders of Jezreel were to Jezebel’s orders, which she sent from Samaria for the murder of Naboth, so obsequious were the elders of Samaria afterward to Jehu’s orders, which he sent from Jezreel, for the murder of Ahab’s seventy sons, only that was not done by course of lay. “Those tyrants,” says Henry, “that, by their wicked orders, debauch the consciences of their inferior magistrates, may perhaps find at last the wheel return upon them; and that those, who will not stick to do one cruel thing for them, will be as ready, when occasion offers, to do another cruel thing against them.”

NABOTH’S SHAMEFUL EXECUTION, 1-16.

1. The Jezreelite — He was so identified with the place where the inheritance of his fathers lay that he was naturally called the Jezreelite. Hard by the palace of Ahab — Its location so near the palace enhanced its value, and made it as much an object for Na-both to retain as for Ahab to acquire. Ahab seems to have divided his residence between Samaria and Jezreel, part of the time dwelling at one place and part of the time at the other. See note on 1 Kings 18:45.

Verse 15. Arise, take possession] By what rites or in what forms this was done, we do not know.

15. Take possession of the vineyard — As confiscated property. ELIJAH’S PROPHECY AGAINST AHAB, 17-29.

NABOTH’S SHAMEFUL EXECUTION, 1-16.

1. The Jezreelite — He was so identified with the place where the inheritance of his fathers lay that he was naturally called the Jezreelite. Hard by the palace of Ahab — Its location so near the palace enhanced its value, and made it as much an object for Na-both to retain as for Ahab to acquire. Ahab seems to have divided his residence between Samaria and Jezreel, part of the time dwelling at one place and part of the time at the other. See note on 1 Kings 18:45.

Verse 18. Go down to meet Ahab] This was the next day after the murder, as we learn from the above quotation, 2 Kings 9:26.

Verses 18, 19. Arise, go to meet Ahab, which is in Samaria — That is, who reigns in Samaria. Behold, he is in the vineyard of Naboth — Or, rather, he will be there by the time thou comest thither. And speak unto him, Hast thou killed and also taken possession? — Thou hast murdered an innocent and righteous man; and, instead of repenting of thy crime, hast added another piece of injustice and violence to it, and art going, confidently and cheerfully, to reap the fruit of thy wickedness. He ascribes Jezebel’s act to Ahab, because Jezebel did it by his connivance, consent, and authority, and for the gratification of his inordinate desire. In the place where dogs licked, &c. — Instead of the place, some would render the original word here used, the manner, and so the sense of the passage will be, As the dogs licked, or, in like manner as they licked Naboth’s blood, even so shall they lick thy blood: mark what I say, even thine. According to this reading, the prophet foretold that this judgment should come upon him, but did not assign the place; accordingly, the dogs licked Ahab’s blood, not in Jezreel, but in Samaria, 1 Kings 22:38. If, however, our translation be preferred, it may be observed, 1st, Ahab’s blood was licked by the dogs, if not in the same individual, yet in the same general place, Jezreel being in the territory of Samaria. 2d, This was particularly accomplished in his son Joram, as is affirmed 2 Kings 9:25, 26, whose blood is not improperly called Ahab’s, children being said to be born of their parents’ blood. The expression, indeed, thy blood, even thine, seems to show that the threatening was at first denounced against Ahab’s person, and designed to be fulfilled in him: but afterward, upon his humiliation, the punishment was in part transferred from him to his son, as is expressed verse 29; yet upon Ahab’s returning to sin, as is related in the next chapter, he brought back the curse upon himself, and so it is no wonder that it was in some sort fulfilled in him also.

18. Which is in Samaria — Or, who reigns in Samaria. The words merely designate the seat of Ahab’s government, and his usual place of residence; not that the prophet is to meet Ahab in Samaria, or that Naboth’s vineyard was in Samaria.

V. 19. Saying-Thou hast murdered an innocent man; and instead of repenting for it, hast added another piece of injustice and violence to it, and art going confidently and chearfully to reap the fruit of thy wickedness. Thy blood-The threatening was so directed at first; but afterwards, upon his humiliation, the punishment was transferred from him to his son, as is expressed, ver. 29, yet upon Ahab’s returning to sin, in the next chapter, he brings back the curse upon himself, and so it is no wonder if it be in some sort fulfilled in him also.

Verse 19. In the place where dogs licked, &c.] It is in vain to look for a literal fulfillment of this prediction. Thus it would have been fulfilled, but the humiliation of Ahab induced the merciful God to say, I will not bring the evil in his days, but in the days of his son, 1 Kings 21:29. Now dogs did lick the blood of Ahab; but it was at the pool of Samaria, where his chariot and his armour were washed, after he had received his death wound at Ramoth-gilead; but some think this was the place where Naboth was stoned: see 1 Kings 22:38. And how literally the prediction concerning his son was fulfilled, see 2 Kings 9:25, where we find that the body of Jehoram his son, just then slain by an arrow that had passed through his heart, was thrown into the portion of the field of Naboth the Jezreelite; and there, doubtless, the dogs licked his blood, if they did not even devour his body. There is a similar idea of the propriety of punishment overtaking the culprit in the place where he had committed the crime, expressed by Orestes to Ægisthus, SOPH. Elect. 1495. -----Cwrei dJ enqaper katektanev

Patera ton amon, wv en tautw qanhv.

——— Go where thou slew’st my father,

That in the self-same place thou too may’st die.

Verses 18, 19. Arise, go to meet Ahab, which is in Samaria — That is, who reigns in Samaria. Behold, he is in the vineyard of Naboth — Or, rather, he will be there by the time thou comest thither. And speak unto him, Hast thou killed and also taken possession? — Thou hast murdered an innocent and righteous man; and, instead of repenting of thy crime, hast added another piece of injustice and violence to it, and art going, confidently and cheerfully, to reap the fruit of thy wickedness. He ascribes Jezebel’s act to Ahab, because Jezebel did it by his connivance, consent, and authority, and for the gratification of his inordinate desire. In the place where dogs licked, &c. — Instead of the place, some would render the original word here used, the manner, and so the sense of the passage will be, As the dogs licked, or, in like manner as they licked Naboth’s blood, even so shall they lick thy blood: mark what I say, even thine. According to this reading, the prophet foretold that this judgment should come upon him, but did not assign the place; accordingly, the dogs licked Ahab’s blood, not in Jezreel, but in Samaria, 1 Kings 22:38. If, however, our translation be preferred, it may be observed, 1st, Ahab’s blood was licked by the dogs, if not in the same individual, yet in the same general place, Jezreel being in the territory of Samaria. 2d, This was particularly accomplished in his son Joram, as is affirmed 2 Kings 9:25, 26, whose blood is not improperly called Ahab’s, children being said to be born of their parents’ blood. The expression, indeed, thy blood, even thine, seems to show that the threatening was at first denounced against Ahab’s person, and designed to be fulfilled in him: but afterward, upon his humiliation, the punishment was in part transferred from him to his son, as is expressed verse 29; yet upon Ahab’s returning to sin, as is related in the next chapter, he brought back the curse upon himself, and so it is no wonder that it was in some sort fulfilled in him also.

Ver. 19. Hast thou killed, and also taken possession. Ah, clergy, clergy, who roll in ecclesiastical affluence; how few among you ever ventured to lay the axe to the vices of a court!

19. Hast thou killed — This interrogative form of expression is here equivalent to an emphatic affirmation. In the place where dogs licked the blood of Naboth — Because of Ahab’s repentance and humiliation, (verse 29,) this prophecy was not literally fulfilled in him, though at the pool of Samaria dogs did lick up his blood that fell on his chariot; (1 Kings 22:38;) but it was afterwards fulfilled in his son, on whom Jehovah laid the burden. See 2 Kings 9:25.

V. 20. Hast thou found-Dost thou pursue me from place to place? Wilt thou never let me rest? Art thou come after me hither with thy unwelcome messages? Thou art always disturbing, threatening, and opposing me. I have-The hand of God hath found and overtaken thee. Sold thyself-Thou hast wholly resigned up thyself to be the bondslave of the devil, as a man that sells himself to another is totally in his master’s power. To work evil, &c.-Impudently and contemptuously. Those who give themselves up to sin will certainly be found out, sooner or later, to their unspeakable amazement.

Verse 20. Thou hast sold thyself to work evil] See a similar form of speech, Romans 7:14. Thou hast totally abandoned thyself to the service of sin. Satan is become thy absolute master, and thou his undivided slave.

Verse 20. Ahab said to Elijah — Upon his delivery of the message last mentioned, which it was needless to repeat. Hast thou found me, O mine enemy? — Dost thou pursue me from place to place? Wilt thou never let me rest? Art thou come after me hither with thy unwelcome messages? Thou art always disturbing, threatening, and opposing me. I have found thee — The hand of God hath found and overtaken thee. Thou hast sold thyself — Thou hast wholly resigned up thyself to be the bond-slave of the devil, as a man that sells himself to another is totally in his master’s power. To work evil, &c. — Impudently and contemptuously. Those who give themselves up to sin, will certainly be found out, sooner or later, to their unspeakable amazement.

20. Hast thou found me — Probably Ahab was trembling with alarm and terror as he uttered these words. He could not but have a profound fear of Elijah. Mine enemy — He charges him with being an enemy in order to weaken the force of his words, and to quiet, somewhat, his own conscience. Because thou hast sold thyself to work evil — Not because I am an enemy, and wish to persecute thee, but because thou hast made thyself a slave of sin, it is that I have found thee. To sell one’s self to do evil is to become so utterly abandoned to sin and crime as to lose all moral principle and power to resist evil.

21. I will bring evil — See note on 1 Kings 14:10.

V. 23. By the wall-Or, in the portion, as it is explained 2 Kings 9:36.

Verse 23. The dogs shall eat Jezebel] This was most literally fulfilled; see 2 Kings 9:36. The carcasses of poor Hindoos, and of persons who have received public punishment, are thrown into the rivers, and floating to the side, are devoured by dogs, vultures, and crows.

Verses 23, 24. The dogs shall eat Jezebel by the wall — Or, by the ditch, or fort; or, in the portion, of Jezreel, as the Hebrew word ljb, becheel, often signifies, and as it is explained 2 Kings 9:36, a passage which attests the exact accomplishment of this prediction. Him that dieth of Ahab in the city, &c. — Punishments after death are here most insisted on; and these, though lighting on the body only, yet undoubtedly were designed as figures of the soul’s misery in an after state.

23. Dogs shall eat Jezebel — See the fulfilment of this in 2 Kings 9:30-37. By the wall — The wall of her palace, according to 2 King’s 9:33.

V. 24. Him that dieth, &c.-Punishments after death are here most insisted on. And these, tho’ lighting on the body only, yet undoubtedly were designed as figures of the soul’s misery in an after state.

Verses 23, 24. The dogs shall eat Jezebel by the wall — Or, by the ditch, or fort; or, in the portion, of Jezreel, as the Hebrew word ljb, becheel, often signifies, and as it is explained 2 Kings 9:36, a passage which attests the exact accomplishment of this prediction. Him that dieth of Ahab in the city, &c. — Punishments after death are here most insisted on; and these, though lighting on the body only, yet undoubtedly were designed as figures of the soul’s misery in an after state.

V. 25 Was none-None among all the kings of Israel which had been before him. Whom Jezebel-This is added to shew, that temptations to sin are no excuse to the sinner.

Verse 25. Did sell himself to work wickedness] He hired himself to the devil for this very purpose, that he might work wickedness. This was to be his employment, and at this he laboured.

In the sight of the Lord, whom Jezebel his wife stirred up.] A good wife is from the Lord; a bad wife is from the devil: Jezebel was of this kind; and she has had many successors.

Verses 25, 26. There was none like unto Ahab — Among all the kings of Israel who had been before him. Whom Jezebel his wife stirred up — This is added to show that temptations to sin are no excuse to the sinner. He did very abominably in following idols, &c. — There was no abomination which the people of Canaan committed, (here called the Amorites, according to their ancient name, Genesis 15:16,) which Ahab did not imitate.

25, 26. These two verses are parenthetically added by the writer of this history to intensify the thought of Ahab’s extreme wickedness, and to show the reason of the bitter judgments that were pronounced against him.

Verses 25, 26. There was none like unto Ahab — Among all the kings of Israel who had been before him. Whom Jezebel his wife stirred up — This is added to show that temptations to sin are no excuse to the sinner. He did very abominably in following idols, &c. — There was no abomination which the people of Canaan committed, (here called the Amorites, according to their ancient name, Genesis 15:16,) which Ahab did not imitate.

25, 26. These two verses are parenthetically added by the writer of this history to intensify the thought of Ahab’s extreme wickedness, and to show the reason of the bitter judgments that were pronounced against him.

V. 27. Softly-Slowly and silently, after the manner of mourners, or those who are under a great consternation.

Verse 27. He rent his clothes] He was penetrated with sorrow, and that evidently unfeigned.

Put sackcloth upon his flesh] He humbled himself before God and man. And fasted] He afflicted his body for his soul’s benefit. Lay in sackcloth] Gave the fullest proof that his repentance was real. And went softly.] Walked barefooted; so the Chaldee, Syriac, and Arabic. The Vulgate has demisso capite, “with his head hanging down.” Houbigant translates went groaning. Jarchi says that the word ca at, used here, signifies to be unshod. This is its most likely sense. All these things prove that Ahab’s repentance was genuine; and God’s approbation of it puts it out of doubt. The slow and measured pace which always accompanies deep and reflective sorrow is also alluded to by Æschylus, where the Chorus are thus shortly addressed on the defeat of Xerxes.-ÆSCH. Pers. 1073.

GoasqJ abrobatai

“With light and noiseless step lament.”

Verse 27. He rent his clothes, and put on sackcloth, &c. — These were expressions of great sorrow and heaviness, and usual in mourning: for, notwithstanding that Ahab was drawn, by the persuasions of his wife, to idolatry and other great crimes; yet he was sensible that many of Elijah’s prophecies had been fulfilled, and therefore he was much disturbed at what he now heard from that prophet. And went softly — Slowly and silently, after the manner of mourners, or those who are under a great consternation.

27. Went softly — Walked in the slow and silent manner of a mourner. So he put on every appearance of humiliation and penitence. Many have supposed that Ahab’s repentance was altogether false and hypocritical. But Jehovah considered it as sufficiently genuine to cause him to modify the sentence he had previously passed upon him. For a time, doubtless, his repentance was deep and genuine, but it soon passed away, and, like many previous convictions, was lost by reason of the evils to which he had made himself a slave.

28. In his son’s days will I bring the evil — Jehovah makes this announcement, not because he will punish the son for the sins of his father, but because he foresees that the son will also do evil in the sight of the Lord, and will, therefore, like his father, deserve punishment.

V. 29. Humbleth himself-His humiliation was real, though not lasting, and accordingly pleasing to God. This discovers the great goodness of God, and his readiness to shew mercy. It teaches us to take notice of that which is good, even in the worst of men. It gives a reason why wicked persons often prosper: God rewards what little good is in them. And it encourages true penitents. If even Ahab goes to his house reprieved, doubtless they shall go to their houses justified.

Verse 29. Seest thou how Ahab humbleth himself] He did abase himself; he did truly repent him of his sins, and it was such a repentance as was genuine in the sight of God: He humbleth himself BEFORE ME. The penitent heart ever meets the merciful eye of God; repentance is highly esteemed by the Father of compassion, even where it is comparatively shallow and short-lived. Any measure of godly sorrow has a proportionate measure of God’s regard; where it is deep and lasting, the heart of God is set upon it. He that mourns shall be comforted; thus hath God spoken, and though repentance for our past sins can purchase no favour, yet without it God will not grant us his salvation.

I KINGS

Verse 29. Seest thou how Ahab humbleth himself before me? — His humiliation was real, though not lasting, and accordingly pleasing to God. This discovers the great goodness of God, and his readiness to show mercy: it teaches us to take notice of that which is good, even in the worst of men: it gives a reason why wicked persons often prosper; God rewards the little good which is in them: and it encourages true penitents. If even Ahab goes to his house reprieved, doubtless they shall go to their houses justified.