1 Kings 21:10

KJV

And set two men, sons of Belial, before him, to bear witness against him, saying, Thou didst blaspheme God and the king. And [then] carry him out, and stone him, that he may die.

KJV (with Strong's)

And set {H3427} two {H8147} men {H582}, sons {H1121} of Belial {H1100}, before him, to bear witness {H5749} against him, saying {H559}, Thou didst blaspheme {H1288} God {H430} and the king {H4428}. And then carry him out {H3318}, and stone {H5619} him, that he may die {H4191}.

Complete Jewish Bible

Have two good-for-nothing men sit opposite him, and have them accuse him publicly of cursing God and the king. Then take him outside and stone him to death."

Berean Standard Bible

But seat two scoundrels opposite him and have them testify, ‘You have cursed both God and the king!’ Then take him out and stone him to death.”

American Standard Version

and set two men, base fellows, before him, and let them bear witness against him, saying, Thou didst curse God and the king. And then carry him out, and stone him to death.

Commentary

### SUMMARY
1 Kings 21:10 lays bare Queen Jezebel's meticulously crafted plan for the judicial murder of Naboth, a chilling testament to her ruthless cunning and profound disregard for justice. This verse precisely details the instructions: securing two morally corrupt individuals, identified as "sons of Belial," to bear false witness against Naboth, fabricating charges of blasphemy against both God and the king, and culminating in the prescribed execution by stoning. It stands as a stark biblical example of the perversion of legal process and the abuse of royal authority to satisfy covetous desire.

### CONTEXT
* **Literary Context:** This verse is the horrifying climax of Jezebel's sinister plot, which was initiated after King Ahab's despondency over Naboth's refusal to sell his ancestral vineyard. Naboth's steadfast refusal was rooted in the Mosaic law, which prohibited the permanent alienation of tribal land, as detailed in [Leviticus 25:23-28](/leviticus/25-23-28 "Leviticus 25:23-28 - Laws of Land Redemption"). Jezebel, a Phoenician princess unburdened by Israelite covenantal traditions, took decisive action, usurping royal authority by forging letters in Ahab's name. These letters commanded the elders and nobles of Naboth's city to orchestrate a public fast, seat Naboth prominently, and then bring two "sons of Belial" to accuse him falsely. Thus, [1 Kings 21:10](/1_kings/21-10 "1 Kings 21:10 - Jezebel's Instructions for Naboth's Death") provides the precise, chilling instructions for the execution of this wicked scheme, immediately preceding its tragic fulfillment in [1 Kings 21:13](/1_kings/21-13 "1 Kings 21:13 - Naboth's Stoning").
* **Historical & Cultural Context:** Jezebel's manipulation of the legal system was a profound perversion of Israelite covenant law, which mandated at least two or three credible witnesses for a capital offense, as stipulated in [Deuteronomy 17:6](/deuteronomy/17-6 "Deuteronomy 17:6 - Requirement for Multiple Witnesses") and [Deuteronomy 19:15](/deuteronomy/19-15 "Deuteronomy 19:15 - Law of Two or Three Witnesses"). The charge of blasphemy against God was a grave capital crime, punishable by death through stoning, as prescribed in [Leviticus 24:16](/leviticus/24-16 "Leviticus 24:16 - Penalty for Blasphemy"). By adding the accusation of blaspheming "the king," Jezebel introduced a layer of political treason, further ensuring a swift and severe judgment. Executions by stoning were typically public spectacles conducted outside the city gates, intended to ritually purge evil from the community and serve as a deterrent. Jezebel's actions vividly illustrate a tyrannical abuse of power, leveraging the very structures designed to uphold divine righteousness for her own nefarious ends, a common tactic among despotic rulers in the ancient Near East.
* **Key Themes:** This verse powerfully encapsulates several critical themes prevalent throughout the book of [1 Kings](/1_kings/1 "1 Kings - The Reign of Kings and Prophets"). Foremost is the **perversion of justice**, as Jezebel orchestrates a sham trial, transforming the sacred Israelite legal system into an instrument of murder to satisfy Ahab's covetous desires. This act directly violates the **Ninth Commandment** against bearing false witness, found in [Exodus 20:16](/exodus/20-16 "Exodus 20:16 - The Ninth Commandment"), thereby highlighting the profound moral decay of the kingdom under Ahab and Jezebel's corrupt rule. The theme of **abuse of power** is starkly evident, as the monarchy, divinely instituted to uphold God's law and ensure justice, instead becomes a tool for oppression and injustice. Furthermore, the narrative underscores the destructive consequences of **covetousness**, demonstrating how Ahab's initial desire for Naboth's vineyard, as seen in [1 Kings 21:4](/1_kings/21-4 "1 Kings 21:4 - Ahab's Covetousness"), escalates into a cascade of deception, false accusation, and murder, ultimately leading to severe divine judgment upon the royal house, prophesied in [1 Kings 21:19-24](/1_kings/21-19-24 "1 Kings 21:19-24 - Elijah's Prophecy Against Ahab and Jezebel").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Belial (Hebrew, _bᵉlîyaʻal'_):** This term (H1100), often translated as "worthlessness," "wickedness," or "scoundrel," is derived from Hebrew words meaning "without profit" or "without usefulness." When used in the phrase "sons of Belial" (combining H1121, _bên_ for "son," with H1100), it refers to individuals who are utterly devoid of moral character, law-abiding principles, or any redeeming quality. Jezebel's deliberate selection of such men underscores her intent to secure witnesses who would unhesitatingly lie and participate in a judicial murder, highlighting her complete disregard for truth and justice. These are not merely mistaken individuals but agents of profound moral corruption and lawlessness.
* **Blaspheme (Hebrew, _bârak'_):** The Hebrew verb used here (H1288, _bârak_) typically means "to bless" or "to kneel." However, in this specific Piel stem context, particularly when used in conjunction with God or a king in an accusation of a capital offense, it functions as a euphemism for "to curse" or "to blaspheme." This linguistic subtlety reflects a reluctance to directly utter the word "curse" against God, instead employing its opposite, "bless," in an inverted or sarcastic sense to denote the most severe form of disrespect and defiance. The charge of blaspheming "God and the king" was a capital offense, signifying a profound rejection of both divine authority and the divinely appointed earthly ruler.
* **Carry him out (Hebrew, _yâtsâʼ'_), Stone him (Hebrew, _çâqal'_), Die (Hebrew, _mûwth'_):** The instructions to "carry him out" (H3318, _yâtsâʼ_) and "stone him" (H5619, _çâqal_) detail the prescribed method of execution. To "carry out" meant to lead the condemned person outside the city gates, the customary place for such public executions, symbolizing the purging of evil from the community. "Stoning" was the traditional capital punishment for blasphemy and other severe offenses in Israel. The final directive, "that he may die" (H4191, _mûwth_), underscores the ultimate, irreversible goal of the entire scheme: Naboth's complete and certain elimination, paving the way for Ahab to seize his coveted vineyard.

#### Verse Breakdown
* **"And set two men, sons of Belial, before him,"**: This phrase reveals Jezebel's calculated and cynical planning, specifically her choice of morally bankrupt individuals. The requirement of "two men" superficially adheres to the legal standard for capital cases in Israel, but their characterization as "sons of Belial" immediately exposes the fraudulent nature of the trial. They are not impartial witnesses but hired agents of injustice, chosen precisely for their willingness to lie without conscience.
* **"to bear witness against him, saying,"**: This specifies the precise function of these wicked men: to provide false testimony. The legal system, designed to protect the innocent and ensure justice, is here perverted into a tool for state-sanctioned murder. The act of "bearing witness" is stripped of its integrity, becoming a performance of deceit rather than an affirmation of truth.
* **"Thou didst blaspheme God and the king."**: This is the fabricated charge, meticulously chosen to ensure Naboth's execution. Blasphemy against God was a direct violation of the Mosaic covenant, punishable by death. Adding "and the king" elevated the offense to treason, further cementing the severity and ensuring no leniency. This dual accusation aimed to portray Naboth not just as a religious offender but also as a political threat, justifying his elimination in the eyes of the community.
* **"And [then] carry him out, and stone him, that he may die."**: This final clause outlines the prescribed punishment and its execution. Stoning was the traditional method for capital offenses like blasphemy, carried out publicly outside the city walls to cleanse the community of sin. The phrase "that he may die" underscores the ultimate, irreversible goal of the entire scheme: Naboth's complete elimination, paving the way for Ahab to seize his coveted vineyard.

#### Literary Devices
The narrative of [1 Kings 21:10](/1_kings/21-10 "1 Kings 21:10 - Jezebel's Instructions for Naboth's Death") is rich with literary devices that amplify its dramatic and theological impact. **Irony** is profoundly present, as Jezebel meticulously employs the very legal and religious structures of Israel—requiring multiple witnesses, charging blasphemy, and executing by stoning—to commit a grave injustice. The law, intended to protect life and uphold righteousness, is twisted into an instrument of murder, underscoring the moral bankruptcy of the monarchy. The characterization of the false witnesses as "sons of Belial" is a powerful **epithet**, immediately signaling their depravity and reinforcing the wickedness of Jezebel's scheme without needing further explanation. The entire sequence of events also serves as a potent **foreshadowing** of God's impending judgment upon Ahab and Jezebel, demonstrating that such flagrant disregard for divine law will not go unpunished. The vineyard itself can be seen as a **symbol** of ancestral inheritance, covenant faithfulness, and the sanctity of individual property rights under God's law, all of which are trampled underfoot in this tragic episode.

### THEOLOGICAL AND THEMATIC CONNECTIONS
[1 Kings 21:10](/1_kings/21-10 "1 Kings 21:10 - Jezebel's Instructions for Naboth's Death") stands as a stark biblical indictment of the abuse of power and the perversion of justice, revealing the destructive consequences when human authority usurps divine law for selfish gain. It underscores the sanctity of truth and the grave sin of false witness, directly violating the Ninth Commandment. The narrative highlights the insidious nature of covetousness, demonstrating how a single sinful desire can unleash a cascade of injustice, deception, and violence. The meticulous planning of Naboth's murder, disguised as a legal execution, serves as a timeless warning against the manipulation of religious and legal institutions for tyrannical ends, reminding us that God is a God of justice who sees and judges all unrighteousness.

* [Exodus 20:16](/exodus/20-16 "Exodus 20:16 - The Ninth Commandment Against False Witness")
* [Deuteronomy 19:16-19](/deuteronomy/19-16-19 "Deuteronomy 19:16-19 - Punishment for False Witness")
* [Proverbs 18:5](/proverbs/18-5 "Proverbs 18:5 - It is not good to be partial to the wicked")

### REFLECTION AND APPLICATION
The story of Naboth's vineyard, particularly the chilling instructions in [1 Kings 21:10](/1_kings/21-10 "1 Kings 21:10 - Jezebel's Instructions for Naboth's Death"), serves as a profound moral and spiritual mirror for believers today. It compels us to examine our own hearts for the subtle seeds of covetousness that, if unchecked, can lead to grave sin and injustice. We are called to be vigilant against the perversion of truth and justice in our communities and societies, recognizing that silence in the face of injustice can be complicity. This passage challenges us to uphold integrity in all our dealings, to speak truth even when it is costly, and to stand as advocates for the vulnerable and the oppressed. It reminds us that true authority is rooted in righteousness and service, not in selfish ambition or the manipulation of power. The narrative also highlights the importance of discerning the true nature of power, whether it is used to build up or to tear down, and to align ourselves with God's righteous standards.

#### Questions for Reflection
* **In what ways might covetousness subtly influence my decisions or desires today?**
* **How does this passage challenge my understanding of justice, both within the church and in broader society?**
* **What role am I called to play in upholding truth and resisting injustice in my sphere of influence?**
* **How can I ensure that my actions and words consistently reflect integrity, even when it is difficult or unpopular?**

### FAQ
**What does "sons of Belial" mean, and why is their presence significant here?**

Answer: "Sons of Belial" (Hebrew: _bĕnê bĕliyya‘al_) is a derogatory term meaning "worthless men," "wicked ones," or "scoundrels." The word "Belial" itself signifies worthlessness or wickedness, implying individuals utterly devoid of moral character. Their presence in [1 Kings 21:10](/1_kings/21-10 "1 Kings 21:10 - Jezebel's Instructions for Naboth's Death") is profoundly significant because it reveals Jezebel's deliberate choice of individuals who were morally bankrupt and willing to commit perjury. In Israelite law, capital offenses required the testimony of two or more credible witnesses ([Deuteronomy 19:15](/deuteronomy/19-15 "Deuteronomy 19:15 - Law of Two or Three Witnesses")). By employing "sons of Belial," Jezebel ensured that the witnesses would lie, thus guaranteeing Naboth's conviction and execution under the guise of legal process, exposing the utter corruption and manipulation of justice.

**Why was "blaspheming God and the king" such a severe charge?**

Answer: In ancient Israel, blasphemy against God was considered a direct affront to the divine covenant and was a capital offense, punishable by stoning ([Leviticus 24:16](/leviticus/24-16 "Leviticus 24:16 - Penalty for Blasphemy")). The addition of "and the king" elevated the charge to include treason. The king, as God's anointed ruler, represented divine authority on earth. Therefore, speaking ill of the king was seen as an act of rebellion against God's established order. Combining these two charges—blasphemy against God and treason against the king—created an undeniable legal basis for Naboth's execution, leaving no room for leniency and ensuring the desired outcome for Jezebel's plot. This dual accusation was a masterstroke of manipulation, designed to ensure Naboth's swift and irreversible demise.

### CHRIST-CENTERED FULFILLMENT
The tragic narrative of Naboth's judicial murder in [1 Kings 21:10](/1_kings/21-10 "1 Kings 21:10 - Jezebel's Instructions for Naboth's Death") finds profound Christ-centered fulfillment in the person and work of Jesus Christ. Naboth, an innocent man, was falsely accused by "sons of Belial" and condemned to death under the guise of law, specifically on a charge of blasphemy, so that his "inheritance" (the vineyard) could be seized. This powerfully foreshadows Jesus, the ultimate innocent victim, who was also falsely accused by "sons of Belial"—the corrupt religious leaders of His day, whom Jesus Himself denounced as "a brood of vipers" in [Matthew 23:33](/matthew/23-33 "Matthew 23:33 - Jesus' Denunciation of the Pharisees"). He was condemned to death for alleged blasphemy ([Matthew 26:65-66](/matthew/26-65-66 "Matthew 26:65-66 - The High Priest's Accusation of Blasphemy")), despite being the very Son of God. Just as Naboth was taken outside the city to be stoned, Jesus, the true Lamb of God, was led outside the city gates to be crucified ([Hebrews 13:12](/hebrews/13-12 "Hebrews 13:12 - Jesus Suffered Outside the Gate")), bearing the full weight of sin and injustice. However, unlike Naboth, whose vineyard was seized, Jesus, through His innocent suffering and atoning death, secured the ultimate and eternal inheritance for His people—not merely a plot of land, but eternal life and a place in God's glorious kingdom ([Ephesians 1:11](/ephesians/1-11 "Ephesians 1:11 - Our Inheritance in Christ")). He is the true King who endured false witness and blasphemy, not for His own gain, but to redeem those who were truly lost and to establish a kingdom of righteousness and justice that will never be overthrown ([Daniel 7:14](/daniel/7-14 "Daniel 7:14 - The Everlasting Dominion of the Son of Man")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Exodus 22:28

Thou shalt not revile the gods, nor curse the ruler of thy people.

Acts 6:11

Then they suborned men, which said, We have heard him speak blasphemous words against Moses, and [against] God.

Leviticus 24:15

And thou shalt speak unto the children of Israel, saying, Whosoever curseth his God shall bear his sin.

Leviticus 24:16

And he that blasphemeth the name of the LORD, he shall surely be put to death, [and] all the congregation shall certainly stone him: as well the stranger, as he that is born in the land, when he blasphemeth the name [of the LORD], shall be put to death.

Deuteronomy 19:15

One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established.

Deuteronomy 13:13

[Certain] men, the children of Belial, are gone out from among you, and have withdrawn the inhabitants of their city, saying, Let us go and serve other gods, which ye have not known;

Matthew 26:59

Now the chief priests, and elders, and all the council, sought false witness against Jesus, to put him to death;