1Po těchto událostech se stalo toto: Nábot Jizreelský měl vinici v Jizreelu vedle paláce samařského krále Achaba. 2Achab řekl Nábotovi: Dej mi svou vinici a stane se mojí zelinářskou zahradou, protože je hned vedle mého domu. Dám ti místo ní vinici lepší nežli tato, anebo pokud by se ti to líbilo, dám ti její cenu ve stříbře. 3Nábot Achabovi odpověděl: Ať je to ode mě vzdáleno kvůli Hospodinu, abych ti dal dědictví svých otců. 4Nato šel Achab domů roztrpčený a nazlobený kvůli tomu, že mu Nábot Jizreelský řekl: Nedám ti dědictví svých otců. Ulehl na postel, odvrátil tvář a nechtěl jíst pokrm. 5Přišla k němu jeho žena Jezábel a zeptala se ho: Proč je tvůj duch roztrpčený, že ani pokrm nejíš? 6Odpověděl jí: Protože jsem mluvil s Nábotem Jizreelským a řekl jsem mu: Dej mi svou vinici za stříbro, nebo jestli chceš, dám ti za ni jinou vinici; ale on řekl: Nedám ti svou vinici. 7Jeho žena Jezábel mu řekla: Ty nyní jednej s královskou autoritou nad Izraelem. Vstaň, pojez pokrm a buď dobré mysli. Já sama ti dám vinici Nábota Jizreelského. 8Pak napsala Achabovým jménem dopisy, zapečetila jeho pečetidlem a poslala dopisy starším a šlechticům z jeho města, kteří bydleli s Nábotem. 9Do dopisů napsala: Vyhlaste půst a Nábota nechte usednout do čela lidu. 10Nechte proti němu usednout dva muže ničemníky, aby proti němu svědčili: Zlořečil jsi Bohu i králi. Vyveďte ho a ukamenujte ho, ať zemře. 11Nato muži jeho města, starší a šlechtici, kteří bydleli v jeho městě, učinili, jak jim Jezábel vzkázala, jak bylo napsáno v dopisech, které jim poslala. 12Vyhlásili půst a posadili Nábota do čela lidu. 13Přišli dva muži ničemníci a posadili se naproti němu. Ničemníci svědčili před lidem proti Nábotovi slovy: Nábot zlořečil Bohu i králi. Pak ho vyvedli ven za město, ukamenovali ho a zemřel. 14Jezábele potom vzkázali: Nábot byl ukamenován a zemřel. 15I stalo se, když Jezábel uslyšela, že Nábot byl ukamenován a zemřel, řekla Jezábel Achabovi: Vstaň a obsaď vinici Nábota Jizreelského, kterou ti nechtěl dát za stříbro, protože Nábot nežije, ale zemřel. 16I stalo se, když Achab uslyšel, že Nábot zemřel, vstal, aby sestoupil na vinici Nábota Jizreelského a obsadil ji. 17I stalo se Hospodinovo slovo k Elijáši Tišbejskému: 18Vstaň a jdi naproti izraelskému králi Achabovi, který bydlí v Samaří. Hle, je na Nábotově vinici; sestoupil tam, aby ji obsadil. 19Řekni mu: Toto praví Hospodin: Zavraždil jsi a obsazuješ? Řekni mu: Toto praví Hospodin: Na místě, na kterém chlemtali psi krev Nábotovu, budou psi chlemtat krev tvoji, ano tvoji. 20Achab řekl Elijášovi: Našel jsi mě, můj nepříteli? On odpověděl: Našel, protože ses zaprodal, abys páchal to, co je zlé v Hospodinových očích. 21Hle, přivedu na tebe zlo, vyhladím tvé potomky, vyhladím Achabovi močícího na stěnu, zadržovaného i propuštěného v Izraeli. 22Učiním s tvým domem to co s domem Jarobeáma, syna Nebatova, a s domem Baeši, syna Achijášova, kvůli provokacím, kterými jsi mě provokoval ke hněvu a sváděl Izrael k hříchu. 23A také o Jezábele Hospodin promluvil: Psi sežerou Jezábelu na valech Jizreelu. 24Toho, kdo zemře Achabovi ve městě, sežerou psi, a toho, kdo zemře na poli, pohltí nebeské ptactvo. 25Vskutku nikdo nebyl jako Achab, který se zaprodal, aby páchal to, co je zlé v Hospodinových očích, jak ho naváděla jeho žena Jezábel. 26Jednal velmi ohavně a chodil za bůžky, stejně jako to činili Emorejci, které Hospodin před syny Izraele vyhnal. 27I stalo se, když uslyšel Achab tato slova, roztrhl své roucho, vložil na své tělo žíněné roucho, postil se, spal v žíněném rouchu a chodil zasmušilý. 28I stalo se Hospodinovo slovo k Elijáši Tišbejskému: 29Viděl jsi, že se Achab přede mnou pokořil? Protože se přede mnou pokořil, nepřivedu to zlo za jeho života, ale přivedu to zlo na jeho dům za života jeho syna.
Jamieson Fausset Brown Bible Commentary 1 NABOTH REFUSES AHAB HIS VINEYARD. (
1Kgs 21:1-4)
Naboth the Jezreelite had a vineyard, which was in Jezreel--Ahab was desirous, from its contiguity to the palace, to possess it for a vegetable garden. He proposed to Naboth to give him a better in exchange, or to obtain it by purchase; but the owner declined to part with it. In persisting in his refusal, Naboth was not actuated by any feelings of disloyalty or disrespect to the king, but solely from a conscientious regard to the divine law, which, for important reasons, had prohibited the sale of a paternal inheritance [
Lev 25:23;
Num 36:7]; or if, through extreme poverty or debt, an assignation of it to another was unavoidable, the conveyance was made on the condition of its being redeemable at any time [
Lev 25:25-
Lev 25:27]; at all events, of its reverting at the jubilee to the owner [
Lev 25:28]. In short, it could not be alienated from the family, and it was on this ground that Naboth (
1Kgs 21:3) refused to comply with the king's demand. It was not, therefore, any rudeness or disrespect that made Ahab heavy and displeased, but his sulky and pettish demeanor betrays a spirit of selfishness that could not brook to be disappointed of a favorite object, and that would have pushed him into lawless tyranny had he possessed any natural force of character.
4 turned away his face--either to conceal from his attendants the vexation of spirit he felt, or, by the affectation of great sorrow, rouse them to devise some means of gratifying his wishes.
7 JEZEBEL CAUSES NABOTH TO BE STONED. (
1Kgs 21:5-16)
Dost thou now govern the kingdom of Israel?--This is not so much a question as an exclamation--a sarcastic taunt; "A pretty king thou art! Canst not thou use thy power and take what thy heart is set upon?"
arise, and eat bread, and let thine heart be merry: I will give thee the vineyard--After upbraiding Ahab for his pusillanimity and bidding him act as a king, Jezebel tells him to trouble himself no more about such a trifle; she would guarantee the possession of the vineyard.
8 So she wrote letters in Ahab's name, and sealed them with his seal--The seal-ring contained the name of the king and gave validity to the documents to which it was affixed (
Esth 8:8;
Dan 6:17). By allowing her the use of his signet-ring, Ahab passively consented to Jezebel's proceeding. Being written in the king's name, it had the character of a royal mandate.
sent the letters unto the elders and to the nobles that were in his city--They were the civic authorities of Jezreel, and would, in all likelihood, be the creatures and fit tools of Jezebel. It is evident that, though Ahab had recently been in Jezreel, when he made the offer to Naboth, both he and Jezebel were now in Samaria (
1Kgs 20:43).
9 Proclaim a fast, &c.--Those obsequious and unprincipled magistrates did according to orders. Pretending that a heavy guilt lay on one, or some unknown party, who was charged with blaspheming God and the king and that Ahab was threatening vengeance on the whole city unless the culprit were discovered and punished, they assembled the people to observe a solemn fast. Fasts were commanded on extraordinary occasions affecting the public interests of the state (
2Chr 20:3;
Ezra 8:21;
Joel 1:14;
Joel 2:15;
Jonah 3:5). The wicked authorities of Jezreel, by proclaiming the fast, wished to give an external appearance of justice to their proceedings and convey an impression among the people that Naboth's crime amounted to treason against the king's life.
set Naboth on high--During a trial the panel, or accused person, was placed on a high seat, in the presence of all the court; but as the guilty person was supposed to be unknown, the setting of Naboth on high among the people must have been owing to his being among the distinguished men of the place.
13 there came in two men--worthless fellows who had been bribed to swear a falsehood. The law required two witnesses in capital offenses (
Deut 17:6;
Deut 19:15;
Num 35:30;
Matt 26:60). Cursing God and cursing the king are mentioned in the law (
Exod 22:28) as offenses closely connected, the king of Israel being the earthly representative of God in His kingdom.
they carried him forth out of the city, and stoned him--The law, which forbade cursing the rulers of the people, does not specify the penalty for this offense but either usage had sanctioned or the authorities of Jezreel had originated stoning as the proper punishment. It was always inflicted out of the city (
Acts 7:58).
14 Jezebel said to Ahab, Arise, take possession--Naboth's execution having been announced, and his family being involved in the same fatal sentence (
2Kgs 9:26), his property became forfeited to the crown, not by law, but traditionary usage (see
2Sam 16:4).
16 Ahab rose up to go down--from Samaria to Jezreel.
17 ELIJAH DENOUNCES JUDGMENTS AGAINST AHAB AND JEZEBEL. (
1Kgs 21:17-29)
Hast thou killed, and also taken possession?--While Ahab was in the act of surveying his ill-gotten possession, Elijah, by divine commission, stood before him. The appearance of the prophet, at such a time, was ominous of evil, but his language was much more so (compare
Ezek 45:8;
Ezek 46:16-
Ezek 46:18). Instead of shrinking with horror from the atrocious crime, Ahab eagerly hastened to his newly acquired property.
19 In the place where dogs licked, &c.--a righteous retribution of Providence. The prediction was accomplished, not in Jezreel, but in Samaria; and not on Ahab personally, in consequence of his repentance (
1Kgs 21:29), but on his son (
2Kgs 9:25). The words "in the place where" might be rendered "in like manner as."
20 thou hast sold thyself to work evil--that is, allowed sin to acquire the unchecked and habitual mastery over thee (
2Kgs 17:17;
Rom 7:11).
21 will make thine house, &c.--(see on
1Kgs 15:29 and
1Kgs 16:3-12). Jezebel, though included among the members of Ahab's house, has her ignominious fate expressly foretold (see
2Kgs 9:30).
27 Ahab . . . rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly--He was not obdurate, like Jezebel. This terrible announcement made a deep impression on the king's heart, and led, for a while, to sincere repentance. Going softly, that is, barefoot, and with a pensive manner, within doors. He manifested all the external signs, conventional and natural, of the deepest sorrow. He was wretched, and so great is the mercy of God, that, in consequence of his humiliation, the threatened punishment was deferred.