1 Kings 21:11

Translation
King James Version
And the men of his city, even the elders and the nobles who were the inhabitants in his city, did as Jezebel had sent unto them, and as it was written in the letters which she had sent unto them.
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KJV (with Strong's)
And the men H582 of his city H5892, even the elders H2205 and the nobles H2715 who were the inhabitants H3427 in his city H5892, did H6213 as Jezebel H348 had sent H7971 unto them, and as it was written H3789 in the letters H5612 which she had sent H7971 unto them.
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Complete Jewish Bible
The leaders and notables of the city he lived in did as Izevel had written in the letters she sent to them.
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Berean Standard Bible
So the elders and nobles who lived in Naboth’s city did as Jezebel had instructed in the letters she had written to them.
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American Standard Version
And the men of his city, even the elders and the nobles who dwelt in his city, did as Jezebel had sent unto them, according as it was written in the letters which she had sent unto them.
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World English Bible Messianic
The men of his city, even the elders and the nobles who lived in his city, did as Jezebel had sent to them, according as it was written in the letters which she had sent to them.
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Geneva Bible (1599)
And the men of his citie, euen the Elders and gouernours, which dwelt in his citie, did as Iezebel had sent vnto them: as it was written in the letters, which she had sent vnto them.
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Young's Literal Translation
And the men of his city, the elders and the freemen who are dwelling in his city, do as Jezebel hath sent unto them, as written in the letters that she sent unto them,
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See also
Matthew 2:162 Kings 10:62 Kings 10:7Exodus 1:212 Chronicles 24:21Micah 6:16Leviticus 19:15
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In the KJVVerse 9,463 of 31,102

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SUMMARY

First Kings 21:11 serves as a chilling testament to the immediate and unquestioning compliance of Jezreel's civic authorities—its elders and nobles—with Queen Jezebel's malevolent directive. This verse is a pivotal moment in the tragic account of Naboth's vineyard, revealing the swift execution of a meticulously crafted plot designed to pervert justice, unjustly condemn an innocent man, and seize his ancestral inheritance through deceit and murder. It powerfully illustrates the profound moral decay and the insidious abuse of authority that permeated the kingdom under the corrupt rule of Ahab and Jezebel.

CONTEXT

  • Literary Context: This verse is deeply embedded within the dramatic and tragic account of Naboth's vineyard, detailed in 1 Kings 21. The narrative commences with King Ahab's covetous desire for Naboth's vineyard, which Naboth, upholding the Mosaic Law, righteously refuses to sell or exchange, citing the prohibition against alienating ancestral inheritance (Leviticus 25:23). Ahab's subsequent sulking prompts Queen Jezebel, a Phoenician princess with no regard for Israelite covenantal law, to intervene decisively. In 1 Kings 21:8-10, Jezebel dispatches letters, sealed with Ahab's royal signet ring, to the elders and nobles of Naboth's city, Jezreel. These letters meticulously outline a diabolical scheme: proclaim a solemn fast (implying a national crisis or repentance), seat Naboth in a prominent public position, and then arrange for two "worthless men" (Hebrew: bĕnê-bĕliyaʿal, "sons of Belial") to falsely accuse him of blasphemy against God and the king. Verse 11, therefore, functions as the chilling report of the immediate and complete execution of Jezebel's instructions, setting the stage for Naboth's unjust condemnation and subsequent death.
  • Historical & Cultural Context: In ancient Israel, "elders" (zĕqēnîm) and "nobles" (ḥōrîm) constituted the respected, leading citizens of a city, wielding significant judicial, administrative, and social authority. Elders, typically seasoned and experienced men, served as judges and community leaders, responsible for upholding justice and maintaining social order, often convening at the city gate (Deuteronomy 21:19). Nobles were prominent, often wealthy, individuals with considerable social standing and influence. The proclamation of a "fast" was a profoundly solemn religious act, typically called in times of national distress, repentance, or when seeking divine intervention, and was often accompanied by a public assembly and judicial proceedings. Jezebel's cynical manipulation of this sacred practice into a sham trial highlights her utter contempt for Israelite religious and legal traditions. The fact that these respected leaders so readily complied, rather than challenging the obvious injustice, speaks volumes about the pervasive fear of the monarchy and the profound moral and spiritual decay that had infiltrated the very foundations of Israelite society under Ahab and Jezebel's corrupting influence.
  • Key Themes: This verse powerfully illustrates several critical themes central to the broader narrative of the Books of Kings. Firstly, it exposes the egregious Abuse of Authority and Power, as positions divinely ordained to safeguard justice and protect the innocent were perverted into instruments of tyranny and murder. The elders and nobles, entrusted with upholding the covenantal law, became willing accomplices in a heinous crime. Secondly, it highlights profound Moral Cowardice and Complicity. The leaders' immediate and unquestioning obedience to Jezebel's decree, despite its patent wickedness, reveals a deep moral failure. Whether motivated by fear of the queen, desire for personal gain, or a general societal corruption, they actively participated in injustice rather than standing for truth or defending a vulnerable citizen. This resonates with the warning found in Proverbs 29:12, which states, "If a ruler hearkens to lies, all his servants are wicked." Finally, the verse underscores the theme of a Corrupt Justice System. Jezebel's plot meticulously exploited and manipulated the established legal and religious processes of Israel. The solemn fast and the judicial hearing were transformed into a cynical charade, designed not to uncover truth but to secure a predetermined conviction, leading directly to Naboth's wrongful death.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Elders (Hebrew, zâqên', H2205): This term refers to the senior, respected men of a community who held positions of authority and responsibility. In ancient Israel, elders served as judges, administrators, and representatives of their city or tribe. Their role was to ensure justice, mediate disputes, and uphold the traditions and laws of the covenant. Their complicity in Naboth's murder signifies a catastrophic breakdown of the moral and legal fabric of Jezreel, as those meant to be guardians of righteousness became agents of injustice.
  • Nobles (Hebrew, chôr', H2715): These were prominent, often wealthy, and influential individuals within the city, representing the elite class with significant social standing and power. Their inclusion alongside the elders emphasizes that the entire leadership structure of Jezreel, from the traditional judicial authorities to the societal elite, was united in its obedience to Jezebel's nefarious command, demonstrating the pervasive reach of her corrupting influence throughout the community's highest echelons.
  • Did (Hebrew, ʻâsâh', H6213): This primitive verb, meaning "to do or make" in its broadest sense, is profoundly significant in this context. It conveys immediate, unquestioning, and complete compliance. There is no hint of hesitation, debate, or resistance among the elders and nobles. Their actions were a direct and faithful execution of Jezebel's instructions, highlighting their moral abdication and the terrifying effectiveness of her tyrannical authority over the city's leadership.

Verse Breakdown

  • "And the men of his city, [even] the elders and the nobles who were the inhabitants in his city": This opening clause precisely identifies the key actors in this tragic drama. It is not merely the general populace, but specifically the established, authoritative leadership—the "elders" (those responsible for justice and governance) and the "nobles" (the influential elite)—who are implicated. The repetition of "his city" and "in his city" powerfully emphasizes their local authority, their intimate knowledge of Naboth, and their direct responsibility, making their betrayal of a fellow citizen even more poignant and reprehensible. These were the very individuals who should have protected Naboth.
  • "did as Jezebel had sent unto them": This phrase starkly underscores the direct and immediate obedience of the city leaders to Jezebel's command. It implies that her instructions were clear, authoritative, and left no room for interpretation, negotiation, or defiance. The power dynamic is unequivocally evident: the queen's word, though delivered by letter, was treated as absolute law, overriding any moral or legal objections these leaders might have harbored, demonstrating their profound fear or corruption.
  • "[and] as it [was] written in the letters which she had sent unto them": This final clause reinforces the previous one, adding a crucial layer of emphasis on the meticulous nature of Jezebel's plot and the leaders' precise adherence to its every detail. The "letters" served as the official, written decree, lending a deceptive air of legality and formality to the illicit scheme. Their actions were not merely a general response to a suggestion, but a detailed, step-by-step execution of every wicked instruction outlined in Jezebel's missives, including the proclamation of a fast and the arrangement of false witnesses, thereby completing the perversion of justice.

Literary Devices

The verse employs several potent literary devices to convey its chilling message and underscore the gravity of the events. Repetition is evident in the phrase "Jezebel had sent unto them" and "which she had sent unto them," emphasizing both the singular, malevolent source of the command and the absolute, unwavering compliance of the recipients. This repetition underscores the direct and unbroken chain of command from Jezebel to the city leaders, highlighting her manipulative power and their abject submission. There is profound Irony at play: the "elders" and "nobles," who were meant to embody justice, uphold the law, and protect the innocent within their community, instead become willing instruments of its perversion and the orchestrators of an innocent man's murder. Their actions stand in stark contrast to their divinely ordained roles. The verse also functions as powerful Foreshadowing, immediately preceding Naboth's unjust trial and execution, building suspense and confirming the inevitability of his doom based on the leaders' unquestioning obedience. Finally, the "letters" themselves serve as a potent Symbol of corrupt authority and the insidious nature of evil, capable of twisting legal processes and official channels into tools of oppression and death.

THEOLOGICAL AND THEMATIC CONNECTIONS

This verse stands as a stark theological commentary on the perversion of justice and the profound consequences of moral compromise within a community. It illustrates how human authority, when divorced from divine principles and the fear of God, can become an instrument of profound evil and destruction. The elders and nobles, as guardians of the law and community welfare, catastrophically failed in their God-given mandate, choosing self-preservation, fear of human power, or personal gain over righteousness. Their actions reflect a society where the fear of Jezebel's tyranny eclipsed the fear of Yahweh, leading directly to the shedding of innocent blood. This narrative serves as a timeless warning against the dangers of complicity in injustice, the corruption of institutions meant to uphold truth and equity, and the tragic consequences when leaders abandon their moral compass for expediency or fear.

REFLECTION AND APPLICATION

The chilling obedience of Jezreel's elders and nobles to Jezebel's wicked decree in 1 Kings 21:11 offers a profound and sobering lesson for all generations, particularly for those in positions of leadership and influence within any community or organization. This narrative compels us to critically examine our own responses when confronted with injustice, moral compromise, or pressure to conform to unrighteousness. It challenges us to consider whether we prioritize personal safety, societal approval, or the dictates of corrupt authority over the unwavering call to uphold truth, justice, and the well-being of the vulnerable. The story powerfully reminds us that silence in the face of evil is often complicity, and that the integrity of a community is directly tied to the moral courage of its leaders and citizens. We are called to be vigilant against the subtle and overt ways in which power can be abused, and to cultivate a steadfast commitment to righteousness, even when it demands personal cost, unpopular stands, or challenges deeply entrenched systems. Our integrity is tested not just in grand acts of defiance, but in the daily choices to speak truth and act justly, reflecting God's character in a fallen world.

Questions for Reflection

  • In what ways might we, like the elders and nobles, be tempted to compromise our integrity or remain silent when confronted with injustice in our own contexts, whether personal, professional, or societal?
  • What are the potential consequences, both personal and communal, when those in authority fail to uphold justice and instead become instruments of oppression or complicit in unrighteousness?
  • How can we cultivate the moral courage necessary to stand against unrighteousness and advocate for the vulnerable, even when it is difficult, unpopular, or carries personal risk?
  • What role do "letters," official decrees, or institutional policies play in our modern society, and how can we discern when they are being used to pervert justice, suppress truth, or promote ungodly agendas?

FAQ

Why did the elders and nobles of Jezreel obey Jezebel's wicked command so readily?

Answer: Their immediate and unquestioning obedience likely stemmed from a complex interplay of factors. Firstly, fear of Jezebel and the monarchy was paramount. Jezebel was infamous for her ruthless nature and her willingness to eliminate anyone who opposed her or her agenda, as tragically evidenced by her persecution and murder of the Lord's prophets (1 Kings 18:4). Defiance could mean their own demise, the loss of their privileged positions, or even harm to their families. Secondly, there may have been a pervasive moral and spiritual corruption within the leadership class itself. The pursuit of favor, wealth, or power could have overshadowed any lingering commitment to justice or the Mosaic Law. Jezebel's deep influence had evidently eroded the spiritual and ethical foundations of the kingdom, making complicity easier than resistance. Lastly, the "letters" sealed with Ahab's signet ring (1 Kings 21:8) carried the full weight of royal authority, making it exceedingly difficult for local leaders to openly defy what appeared, on the surface, to be a legitimate, albeit twisted, royal decree.

What was the significance of Jezebel's use of a "fast" in her plot against Naboth?

Answer: Jezebel's instruction to proclaim a "fast" was a deliberate and profoundly cynical manipulation of a sacred Israelite religious practice. In ancient Israel, a fast was typically called in times of national crisis, repentance, or when seeking divine intervention for a serious matter, often accompanied by a public assembly and judicial proceedings. By calling a fast, Jezebel lent an air of solemnity, religious legitimacy, and public concern to her fabricated charges against Naboth. It created a public spectacle that would draw attention to Naboth, making his "trial" appear to be a righteous act of purging evil from the community, rather than a premeditated murder. This calculated perversion of a holy act underscored her utter contempt for Yahweh and Israelite traditions, using their own customs and piety against them to achieve her wicked ends without overt opposition.

How does this verse contribute to the broader narrative of Ahab and Jezebel's reign?

Answer: This verse, depicting the elders' and nobles' complicity, is a critical piece in the overall narrative of Ahab and Jezebel's reign, which is characterized by rampant idolatry, profound injustice, and widespread moral decay. It powerfully demonstrates the pervasive corruption that had seeped into the very fabric of Israelite society under their rule, extending beyond the royal palace to the local civic leadership. It highlights Jezebel's ruthless and manipulative nature, showing her willingness to use any means, including perverting established legal and religious processes and inciting murder, to achieve her desires. Furthermore, it sets the stage for God's severe judgment upon Ahab and Jezebel, as their actions, culminating in Naboth's unjust death, provoke the prophetic condemnation of Elijah, sealing their dynastic doom (1 Kings 21:17-24). This incident serves as a primary and chilling example of the wickedness that ultimately led to the downfall of their dynasty and the subsequent judgment upon Israel.

CHRIST-CENTERED FULFILLMENT

The perversion of justice witnessed in 1 Kings 21:11, where innocent Naboth is condemned by a corrupt system and complicit leaders, finds its ultimate and most profound fulfillment in the trial and crucifixion of Jesus Christ. Just as Naboth was falsely accused by "worthless men" and condemned by those who should have upheld justice, so too was Jesus, the truly innocent Lamb of God, betrayed by His own people and subjected to a series of sham trials. The Jewish religious leaders, the "elders" and "nobles" of their day, conspired against Him, seeking false witnesses to condemn Him (Matthew 26:59-60). Pilate, the Roman governor, though acknowledging Jesus' innocence, ultimately washed his hands of the matter and delivered Him to be crucified, succumbing to political pressure and the demands of the crowd (Matthew 27:24-26). This profound injustice, however, was not a defeat but the very means by which God's perfect justice and redemptive plan were fulfilled. Unlike the elders of Jezreel who yielded to evil, Jesus perfectly submitted to His Father's will, even unto death on a cross, demonstrating absolute obedience where human leaders failed (Philippians 2:8). His innocent suffering became the ultimate sacrifice, taking away the sin of the world and establishing true righteousness, offering forgiveness and life to all who believe, thereby rectifying the ultimate perversion of justice with the ultimate act of divine love and grace (John 1:29 and Romans 5:8).

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Commentary on 1 Kings 21 verses 5–16

I. II. Main points1. 2. Sub-points(1.) (2.) Details

Nothing but mischief is to be expected when Jezebel enters into the story - that cursed woman, Kg2 9:34.

I. Under pretence of comforting her afflicted husband, she feeds his pride and passion, and blows the coals of his corruptions. It became her to take notice of his grief and to enquire into the cause of it, Kg1 21:5. Those have forgotten both the duty and affection of the conjugal relation that interest not themselves in each other's troubles. He told her what troubled him (Kg1 21:6), yet invidiously concealed Naboth's reason for his refusal, representing it as peevish, when it was conscientious - I will not give it thee, whereas he said, I may not. What! says Jezebel (Kg1 21:7), Dost thou govern Israel? Arise, and eat bread. She does well to persuade him to shake off his melancholy, and not to sink under his burden, to be easy and cheerful; whatever was his grief, grieving would not redress it, but pleasantness would alleviate it. Her plea is, Dost thou now govern Israel? This is capable of a good sense: "Does it become so great a prince as thou art to cast thyself down for so small a matter? Thou shamest thyself, and profanest thy crown; it is below thee to take notice of so inconsiderable a thing. Art thou fit to govern Israel, who hast no better a government of thy own passions? Or hast thou so rich a kingdom at command and canst not thou be without this one vineyard?" We should learn to quiet ourselves, under our crosses, with the thoughts of the mercies we enjoy, especially our hopes of the kingdom. But she meant it in a bad sense: "Dost thou govern Israel, and shall any subject thou hast deny thee any thing thou hast a mind to? Art thou a king? It is below thee to buy and pay, much more to beg and pray; use thy prerogative, and take by force what thou canst not compass by fair means; instead of resenting the affront thus, revenge it. If thou knowest not how to support the dignity of a king, let me alone to do it; give me but leave to make use of thy name, and I will soon give thee the vineyard of Naboth; right or wrong, it shall be thy own shortly, and cost thee nothing." Unhappy princes those are, and hurried apace towards their ruin, who have those about them that stir them up to acts of tyranny and teach them how to abuse their power.

II. In order to gratify him, she projects and compasses the death of Naboth. No less than his blood will serve to atone for the affront he has given to Ahab, which she thirsts after the more greedily because of his adherence to the law of the God of Israel.

1.Had she aimed only at his land, her false witnesses might have sworn him out of that by a forged deed (she could not have set up so weak a title but the elders of Jezreel would have adjudged it good); but the adulteress will hunt for the precious life, Pro 6:26. Revenge is sweet. Naboth must die, and die as a malefactor, to gratify it.

(1.)Never were more wicked orders given by any prince than those which Jezebel sent to the magistrates of Jezreel, Kg1 21:8-10. She borrows the privy-seal, but the king shall not know what she will do with it. It is probable this was not the first time he had lent it to her, but that with it she had signed warrants for the slaying of the prophets. She makes use of the king's name, knowing the thing would please him when it was done, yet fearing he might scruple at the manner of doing it; in short, she commands them, upon their allegiance, to put Naboth to death, without giving them any reason for so doing. Had she sent witnesses to inform against him, the judges (who must go secundum allegata et probata - according to allegations and proofs) might have been imposed upon, and their sentence might have been rather their unhappiness than their crime; but to oblige them to find the witnesses, sons of Belial, to suborn them themselves, and then to give judgment upon a testimony which they knew to be false, was such an impudent defiance to every thing that is just and sacred as we hope cannot be paralleled in any story. She must have looked upon the elders of Jezreel as men perfectly lost to every thing that is honest and honourable when she expected these orders should be obeyed. But she will put them in a way how to do it, having as much of the serpent's subtlety as she had of his poison. [1.] It must be done under colour of religion: "Proclaim a fast; signify to your city that you are apprehensive of some dreadful judgment coming upon you, which you must endeavour to avert, not only by prayer, but by finding out and by putting away the accursed thing; pretend to be afraid that there is some great offender among you undiscovered, for whose sake God is angry with your city; charge the people, if they know of any such, on that solemn occasion to inform against him, as they regard the welfare of the city; and at last let Naboth be fastened upon as the suspected person, probably because he does not join with his neighbours in their worship. This may serve for a pretence to set him on high among the people, to call him to the bar. Let proclamation be made that, if any one can inform the court against the prisoner, and prove him to be the Achan, they shall be heard; and then let the witnesses appear to give evidence against him." Note, There is no wickedness so vile, so horrid, but religion has sometimes been made a cloak and cover for it. We must not think at all the worse of fasting and praying for their having been sometimes thus abused, but much the worse of those wicked designs that have at any time been carried on under the shelter of them. [2.] It must be done under colour of justice too, and with the formalities of a legal process. Had she sent to them to hire some of their danbitti, some desperate suffirans, to assassinate him, to stab him as he went along the streets in the night, the deed would have been bad enough; but to destroy him by a course of law, to use that power for the murdering of the innocent which ought to be their protection, was such a violent perversion of justice and judgment as was truly monstrous, yet such as we are directed not to marvel at, Ecc 5:8. The crime they must lay to his charge was blaspheming God and the king - a complicated blasphemy. Surely she could not think to put a blasphemous sense upon the answer he had given to Ahab, as if denying him his vineyard were blaspheming the king, and giving the divine law for the reason were blaspheming God. No, she pretends not any ground at all for the charge: though there was no colour of truth in it, the witnesses must swear it, and Naboth must not be permitted to speak for himself, or cross-examine the witnesses, but immediately, under pretence of a universal detestation of the crime, they must carry him out and stone him. His blaspheming God would be the forfeiture of his life, but not of his estate, and therefore he is also charged with treason, in blaspheming the king, for which his estate was to be confiscated, that so Ahab might have his vineyard.

(2.)Never were wicked orders more wickedly obeyed than these were by the magistrates of Jezreel. They did not so much as dispute the command nor make any objections against it, though so palpably unjust, but punctually observed all the particulars of it, either because they feared Jezebel's cruelty or because they hated Naboth's piety, or both: They did as it was written in the letters (Kg1 21:11, Kg1 21:12), neither made any difficulty of it, nor met with any difficulty in it, but cleverly carried on the villany. They stoned Naboth to death (Kg1 21:13), and, as it should seem, his sons with him, or after him; for, when God came to make inquisition for blood, we find this article in the account (Kg2 9:26), I have seen the blood of Naboth and the blood of his sons. Perhaps they were secretly murdered, that they might not claim their father's estate nor complain of the wrong done him.

2.Let us take occasion from this sad story, (1.) To stand amazed at the wickedness of the wicked, and the power of Satan in the children of disobedience. What a holy indignation may we be filled with to see wickedness in the place of judgment! Ecc 3:16. (2.) To lament the hard case of oppressed innocency, and to mingle our tears with the tears of the oppressed that have no comforter, while on the side of the oppressors there is power, Ecc 4:1. (3.) To commit the keeping of our lives and comforts to God, for innocency itself will not always be our security. (4.) To rejoice in the belief of a judgment to come, in which such wrong judgments as these will be called over. Now we see that there are just men to whom it happens according to the work of the wicked (Ecc 8:14), but all will be set to rights in the great day.

III. Naboth being taken off, Ahab takes possession of his vineyard. 1. The elders of Jezreel sent notice to Jezebel very unconcernedly, sent it to her as a piece of agreeable news, Naboth is stoned and is dead, Kg1 21:14. 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 afterwards 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 law, Kg2 10:6, Kg2 10:7. Those tyrants 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 to do another cruel thing against them. 2. Jezebel, jocund enough that her plot succeeded so well, brings notice to Ahab that Naboth is not alive, but dead; therefore, says she, Arise, take possession of his vineyard, Kg1 21:15. He might have taken possession by one of his officers, but so pleased is he with this accession to his estate that he will make a journey to Jezreel himself to enter upon it; and it should seem he went in state too, as if he had obtained some mighty victory, for Jehu remembers long after that he and Bidkar attended him at this time, Kg2 9:25. If Naboth's sons were all put to death, Ahab thought himself entitled to the estate, ob defectum sanguinis - in default of heirs (as our law expresses it); if not, yet, Naboth dying as a criminal, he claimed it ob delictum criminis - as forfeited by his crime. Or, if neither would make him a good title, the absolute power of Jezebel would give it to him, and who would dare to oppose her will? Might often prevails against right, and wonderful is the divine patience that suffers it to do so. God is certainly of purer eyes than to behold iniquity, and yet for a time keeps silence when the wicked devours the man that is more righteous than he, Hab 1:13.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 5–16. Public domain.
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Ambrose of MilanAD 397
On Naboth the Jezreelite 10.44-45
How clearly the custom of the rich is portrayed! They are made sad if they are not seizing the property of others; they renounce food, they fast, not that they may lessen their sin but that they may commit crime. You may see them at such times coming to church, dutiful, humble and assiduous, in order that they may deserve to obtain the accomplishment of their wickedness. But to them God says, “Not this fast have I chosen, not if you should wind your head about like a circle and spread also sackcloth and ashes, and not thus will you call an acceptable fast. Not such a fast have I chosen, says the Lord. Loose every bond of injustice, loose the bonds of violent contracts, let them that are broken go free, and tear asunder every unjust writing. Deal your bread to the hungry, and bring the needy and harborless into your house. If you shall see one naked, cover him, and you shall not despise the domestics of your seed. Then shall your morning light arise, and your health shall speedily arise, and your justice shall go before you, and the majesty of the Lord shall surround you. Then shall you call, and God shall hear you; even while you speak, he shall say, Here I am.” Do you hear, O rich person, what the Lord God says? You too come to church, not to bestow anything on a poor person but to take away. You fast, not that the cost of your banquet may profit the needy, but that you may obtain spoil from those in want.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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