1 Kings 21:7

KJV

And Jezebel his wife said unto him, Dost thou now govern the kingdom of Israel? arise, [and] eat bread, and let thine heart be merry: I will give thee the vineyard of Naboth the Jezreelite.

KJV (with Strong's)

And Jezebel {H348} his wife {H802} said {H559} unto him, Dost thou now govern {H6213} the kingdom {H4410} of Israel {H3478}? arise {H6965}, and eat {H398} bread {H3899}, and let thine heart {H3820} be merry {H3190}: I will give {H5414} thee the vineyard {H3754} of Naboth {H5022} the Jezreelite {H3158}.

Complete Jewish Bible

"Are you the king of Isra'el or not?" asked his wife Izevel. "Get up, eat some food, and cheer up! I will give you the vineyard of Navot the Yizre'eli."

Berean Standard Bible

But his wife Jezebel said to him, “Do you not reign over Israel? Get up, eat some food, and be cheerful, for I will get you the vineyard of Naboth the Jezreelite.”

American Standard Version

And Jezebel his wife said unto him, Dost thou now govern the kingdom of Israel? arise, and eat bread, and let thy heart be merry: I will give thee the vineyard of Naboth the Jezreelite.

Commentary

### SUMMARY
1 Kings 21:7 captures Queen Jezebel's audacious intervention into King Ahab's despair over Naboth's vineyard, revealing her ruthless character and profound disregard for justice and divine law. With a scornful rhetorical question, she challenges Ahab's perceived weakness, asserting her own pagan worldview where royal power is absolute and can be used to seize what is desired. Her chilling promise, "I will give thee the vineyard of Naboth the Jezreelite," sets the stage for her subsequent heinous plot, underscoring her decisive and unprincipled nature.

### CONTEXT
* **Literary Context:** This verse is the immediate consequence of King Ahab's intense covetousness for Naboth's vineyard, which is detailed in [1 Kings 21:1-4](/1_kings/21-1 "1 Kings 21:1-4 - Ahab's Covetousness"). Naboth, a loyal Israelite, steadfastly refused to sell his ancestral inheritance, citing the Mosaic Law which prohibited the permanent alienation of tribal land ([Leviticus 25:23-28](/leviticus/25-23 "Leviticus 25:23-28 - Laws Concerning Land Redemption")). Ahab's resulting sulking and refusal to eat, a kingly tantrum, draws the attention of Jezebel. Her words in [1 Kings 21:7](/1_kings/21-7 "1 Kings 21:7 - Jezebel's Intervention") are a direct response to Ahab's childish despair, immediately preceding her meticulously evil plan to secure the vineyard through false accusations and murder, as chillingly narrated in [1 Kings 21:8-14](/1_kings/21-8 "1 Kings 21:8-14 - Jezebel's Plot Against Naboth").
* **Historical & Cultural Context:** The narrative unfolds during the reign of Ahab and Jezebel in the Northern Kingdom of Israel, a period marked by intense syncretism and the aggressive promotion of Baal worship by Jezebel, a Phoenician princess. Her background from Tyre meant she operated under a different legal and religious framework, where kings held absolute power and were often considered divine. This contrasted sharply with Israelite kingship, which was meant to be subservient to God's covenant law, including land laws designed to protect family inheritance and prevent the concentration of wealth ([Numbers 36:7-9](/numbers/36-7 "Numbers 36:7-9 - Inheritance Laws")). Jezebel's question to Ahab, "Dost thou now govern the kingdom of Israel?", reflects her pagan understanding of absolute monarchy, where a king's will should be unimpeded by commoners or divine law. Her contempt for Israelite law and her readiness to use royal authority for personal gain highlight the cultural clash and the depth of her wickedness.
* **Key Themes:** [1 Kings 21:7](/1_kings/21-7 "1 Kings 21:7 - Jezebel's Intervention") powerfully encapsulates several major themes of the book of [1 Kings](/1_kings/1 "The Book of 1 Kings - History of Israel's Kings"): the **abuse of power** by unrighteous rulers, the destructive nature of **covetousness** (which originated with Ahab in [1 Kings 21:1-2](/1_kings/21-1 "1 Kings 21:1-2 - Ahab's Desire for the Vineyard") and is facilitated by Jezebel), and the blatant **disregard for divine law** and justice. Jezebel emerges as the epitome of **wickedness and manipulative dominance**, acting as the driving force behind the most egregious acts of injustice in Ahab's reign. This verse also highlights the **corrupting influence of ungodly counsel**, as Jezebel's pagan worldview and ruthless ambition lead Ahab further into sin, ultimately bringing divine judgment upon their house ([1 Kings 21:17-24](/1_kings/21-17 "1 Kings 21:17-24 - Elijah's Prophecy Against Ahab and Jezebel")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Govern (Hebrew, _melekh'_):** The KJV translates this as "govern," but the Hebrew word is מֶלֶךְ (_melekh_), meaning "king." Jezebel's rhetorical question, "Dost thou now govern the kingdom of Israel?" is more accurately rendered, "Are you now king over Israel?" or "Are you truly king?" This is not a question seeking information but a sarcastic challenge to Ahab's perceived weakness and lack of kingly resolve. It implies that a true king, in her pagan understanding, should not be thwarted by a commoner's refusal, nor should he be depressed over such a matter. It underscores her belief in absolute monarchical power, contrasting sharply with the covenantal kingship God intended for Israel, which was bound by divine law.
* **Merry (Hebrew, _tov'_):** The word translated "merry" is טוֹב (_tov_), which means "good," "pleasant," "agreeable," or "well-being." Jezebel's command, "let thine heart be merry," is an instruction for Ahab to regain his composure and enjoy life, implying that she will handle the "unpleasant" task of acquiring the vineyard. It reflects her confidence in her ability to manipulate circumstances to achieve their desires, regardless of the moral cost. This "merry" state is achieved through unrighteousness, highlighting the perversion of true well-being.
* **I will give (Hebrew, _'etten'_):** The Hebrew verb אֶתֵּן (_'etten_) is the first common singular imperfect form of נָתַן (_natan_), "to give." The use of the first person singular "I will give" is a powerful, assertive declaration by Jezebel. It immediately establishes her as the active agent and the one who will decisively resolve Ahab's problem. This contrasts sharply with Ahab's passive despair and underscores Jezebel's strong, unprincipled will and her readiness to take unlawful action to fulfill her husband's desires. It is a declaration of intent to commit a grave injustice.

#### Verse Breakdown
* **"And Jezebel his wife said unto him":** This phrase immediately establishes Jezebel as the speaker and the driving force behind the ensuing action. It highlights her initiative in contrast to Ahab's passive sulking, setting the stage for her dominant and manipulative role in the narrative. Her direct address signifies her intention to intervene decisively.
* **"Dost thou now govern the kingdom of Israel?":** This is a biting rhetorical question, laden with sarcasm and contempt. It is Jezebel's way of shaming Ahab, implying that a true king of Israel should not be thwarted by a commoner's refusal, nor should he be so despondent over a trivial matter. It reflects her pagan worldview, where might makes right and a king's will should be absolute, unconstrained by any law or person.
* **"arise, [and] eat bread, and let thine heart be merry":** Jezebel's command is a dismissive instruction to Ahab to cease his childish behavior and resume his kingly duties and enjoyments. "Eat bread" signifies a return to normalcy and strength, while "let thine heart be merry" is an exhortation to cheer up. This command is a prelude to her promise, suggesting that she will take care of the problem, allowing him to be free from worry.
* **"I will give thee the vineyard of Naboth the Jezreelite.":** This is Jezebel's chilling promise, the core of her intervention. It is a bold, declarative statement that reveals her complete disregard for Naboth's rights, Israelite law, and justice itself. Her assertion "I will give thee" implies that she has the power and the will to acquire the vineyard, foreshadowing the unlawful and violent means she is about to employ. This statement is the pivot point from Ahab's covetousness to Jezebel's active perpetration of injustice.

#### Literary Devices
The verse is rich in **Rhetorical Question**, as Jezebel's opening line, "Dost thou now govern the kingdom of Israel?", is not intended to elicit an answer but to shame Ahab and spur him into action, or rather, to allow her to act on his behalf. There is profound **Irony** in a pagan queen lecturing the king of Israel on how to rule, especially when her proposed "solution" directly violates the very laws of the God of Israel. The passage employs **Contrast** between Ahab's passive, childish despair and Jezebel's active, ruthless, and decisive determination. Her words also serve as clear **Foreshadowing**, as her promise to "give" the vineyard unequivocally signals that unlawful and violent means will be used to acquire it, setting the stage for the tragic events that follow.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This pivotal verse exposes the profound theological crisis in Israel under Ahab and Jezebel, where the divinely ordained covenantal kingship was perverted into a tyrannical pagan monarchy. Jezebel's actions represent a direct assault on God's law, particularly concerning the sanctity of inheritance and the protection of the vulnerable. Her belief that royal power grants absolute dominion over life and property stands in stark opposition to the biblical understanding of justice, which mandates that even kings are accountable to God's righteous standards. The narrative serves as a powerful warning against the dangers of unchecked power, covetousness, and the corrupting influence of ungodly counsel, demonstrating that God sees and judges all acts of injustice, even those perpetrated by the most powerful.

* [Exodus 20:17](/exodus/20-17 "Exodus 20:17 - The Tenth Commandment")
* [Deuteronomy 17:14-20](/deuteronomy/17-14 "Deuteronomy 17:14-20 - Laws for the King")
* [Proverbs 29:2](/proverbs/29-2 "Proverbs 29:2 - Righteous vs. Wicked Rulers")

### REFLECTION AND APPLICATION
Jezebel's chilling words in 1 Kings 21:7 serve as a timeless mirror reflecting the human propensity for unchecked desire and the abuse of power. This narrative challenges us to examine our own hearts: Do we, like Ahab, allow covetousness to fester into despair, or do we, like Jezebel, believe that our desires justify any means, even if it means trampling on the rights and dignity of others? The story reminds us that true authority, whether in leadership, family, or personal life, is not about seizing what we want but about stewarding what we have with justice, integrity, and respect for God's laws and the well-being of others. It calls us to cultivate a profound reverence for God's standards of righteousness and to resist the temptation to compromise our values for personal gain or perceived advantage.

#### Questions for Reflection
* **How does Jezebel's understanding of kingship contrast with God's design for leadership, and what does this reveal about the nature of true authority?**
* **In what ways might we, in our own lives, be tempted to justify unrighteous actions to achieve a desired outcome, much like Jezebel?**
* **What role does ungodly counsel play in leading individuals or communities astray, and how can we cultivate discernment in the voices we heed?**
* **How does the story of Naboth's vineyard challenge our modern understanding of property rights, justice, and the accountability of those in power?**

### FAQ

**Why was Naboth's refusal to sell his vineyard so firm, and why was it so significant?**

Answer: Naboth's refusal was rooted in the Mosaic Law, specifically the statutes concerning ancestral land inheritance. According to [Leviticus 25:23](/leviticus/25-23 "Leviticus 25:23 - Land Belongs to God"), the land ultimately belonged to God and was not to be sold permanently, as it was allotted to families and tribes as a perpetual inheritance. To sell or exchange his vineyard would have been a violation of his family's covenantal inheritance and a dishonor to his ancestors and God. This act of faithfulness by Naboth highlights his adherence to divine law over royal demand, setting up the conflict with Ahab and Jezebel's pagan worldview.

**What does Jezebel's question, "Dost thou now govern the kingdom of Israel?" truly imply?**

Answer: This rhetorical question is a sharp rebuke and a sarcastic challenge to King Ahab's perceived weakness and lack of kingly resolve. Jezebel, coming from a Phoenician background where kings often held absolute power, viewed Ahab's sulking over a commoner's refusal as unbefitting a monarch. She was essentially asking, "Are you truly king if you cannot even get what you want from a subject?" or "Are you so weak that a mere commoner can thwart your desires?" It implies her contempt for Israelite law and her conviction that a king's will should be supreme, even if it means subverting justice and morality.

### CHRIST-CENTERED FULFILLMENT
The tragic narrative of Naboth's vineyard, culminating in Jezebel's ruthless promise in [1 Kings 21:7](/1_kings/21-7 "1 Kings 21:7 - Jezebel's Intervention"), finds its profound Christ-centered fulfillment in the person and work of Jesus Christ. Naboth, an innocent man, suffered an unjust death for upholding his rightful inheritance, foreshadowing the ultimate innocent sufferer, Jesus, who was unjustly condemned and crucified for upholding the righteousness of God and claiming His divine inheritance. While Jezebel's power was earthly, manipulative, and destructive, leading to death, Christ's true kingship, though rejected by the world, is characterized by humble service and self-sacrifice, leading to life ([Philippians 2:5-8](/philippians/2-5 "Philippians 2:5-8 - Christ's Humility")). He did not seize an earthly kingdom or covet what was not His, but willingly laid down His life, becoming the true "Lamb of God who takes away the sin of the world" ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")). Unlike the earthly vineyard sought through murder, Christ offers an eternal inheritance, a "kingdom that cannot be shaken" ([Hebrews 12:28](/hebrews/12-28 "Hebrews 12:28 - A Kingdom That Cannot Be Shaken")), freely given to those who trust in Him, purchased not by injustice but by His own precious blood ([1 Peter 1:18-19](/1_peter/1-18 "1 Peter 1:18-19 - Redemption Through Christ's Blood")). Thus, the perversion of justice in Naboth's vineyard ultimately points to the perfect justice and redemptive love found in the King of kings, Jesus Christ.

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

Ecclesiastes 4:1

¶ So I returned, and considered all the oppressions that are done under the sun: and behold the tears of [such as were] oppressed, and they had no comforter; and on the side of their oppressors [there was] power; but they had no comforter.

1 Kings 21:15

And it came to pass, when Jezebel heard that Naboth was stoned, and was dead, that Jezebel said to Ahab, Arise, take possession of the vineyard of Naboth the Jezreelite, which he refused to give thee for money: for Naboth is not alive, but dead.

1 Kings 21:16

And it came to pass, when Ahab heard that Naboth was dead, that Ahab rose up to go down to the vineyard of Naboth the Jezreelite, to take possession of it.

Proverbs 30:31

A greyhound; an he goat also; and a king, against whom [there is] no rising up.

Daniel 5:19

And for the majesty that he gave him, all people, nations, and languages, trembled and feared before him: whom he would he slew; and whom he would he kept alive; and whom he would he set up; and whom he would he put down.

Daniel 5:21

And he was driven from the sons of men; and his heart was made like the beasts, and his dwelling [was] with the wild asses: they fed him with grass like oxen, and his body was wet with the dew of heaven; till he knew that the most high God ruled in the kingdom of men, and [that] he appointeth over it whomsoever he will.

Micah 2:1

¶ Woe to them that devise iniquity, and work evil upon their beds! when the morning is light, they practise it, because it is in the power of their hand.