From: 1 Kings 21:1-16
Naboth’s Vineyard, a further intervention by Elijah
[5] But Jezebel his wife came to him and said to him, “Why is your spirit so vexed that you eat no food?” [6] And he said to her “Because I spoke to Naboth the Jezreelite, and said to him, ‘Give me your vineyard for money; or else, if it pleases you, I will give you another vineyard for it’; and he answered, ‘I will not give you my vineyard.’” [7] And Jezebel his wife said to him, “Do you now govern Israel? Arise, and eat bread, and let your heart be cheerful; I will give you the vineyard of Naboth the Jezreelite.”
[8] So she wrote letters in Ahab’s name and sealed them with his seal, and she sent the letters to the elders and the nobles who dwelt with Naboth in his city. [9] And she wrote in the letters, “Proclaim a fast, and set Naboth on high among the people; [10] and set two base fellows opposite him, and let them bring a charge against him, saying, ‘You have cursed God and the king.’ Then take him out, and stone him to death.” [11] And the men of his city, the elders and the nobles who dwelt in his city, did as Jezebel had sent word to them. As it was written in the letters which she had sent to them, [12] they proclaimed a fast, and set Naboth on high among the people. [14] And the two base fellows came in and sat opposite him; and the base fellows brought a charge against Naboth, in the presence of the people, saying, “Naboth cursed God and the king.” So they took him outside the city, and stoned him to death with stones. [14] Then they sent to Jezebel, saying, “Naboth has been stoned; he is dead.”
[15] As soon as Jezebel heard that Naboth had been stoned and was dead, Jezebel said to Ahab, “Arise, take possession of the vineyard of Naboth the Jezreelite, which he refused to give you for money; for Naboth is not alive, but dead.” [16] And as soon as Ahab heard that Naboth was dead, Ahab arose to go down to the vineyard of Naboth the Jezreelite, to take possession of it.
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Commentary:
21:1-28. This chapter really could have been put before the previous one, since it still deals with Elijah’s activity (and that is where the Septuagint does put it). However, the order used by the Hebrew text fits the succession of events in Ahab’s life. Jezreel would have been the second residence of Ahab, as alreadymentioned in 18:45.
One feature of the prophets was their condemnation of the abuse of the weak (cf.Is 5:8-24; Amos 2:6-16; etc.), just as it is part of the Church’s prophetic missionto stand up for human rights: “Respect for the human entails respect for the rightsthat flow from his dignity as a creature. These rights are prior to society and mustbe recognized by it. They are the basis of the moral legitimacy of every authority:by flouting them, or refusing to recognize them in its positive legislation, a society undermines its own moral legitimacy. If it does not respect them, authority can rely only on force or violence to obtain obedience from its subjects. It is the Church’s role to remind men of good will of these rights, and to distinguish them from unwarranted or false claims” (Catechism of the Catholic Church, 1930).
21:1-4. Naboth’s refusal to accept the king’s reasonable request is explained by an Israelite’s attachment to property inherited from his forebears: according to the Law (cf. Lev 25;23; Num 36;7), that type of inheritance was not to be disposed of. Also, ancestors were normally buried on family property (cf. 1 Sam 25:1).
21:5-16. A public fast was proclaimed when some misfortune occurred or threatened, because it was presumed that some sin committed by the people was responsible for the calamity (cf. 1 Sam 7:6). In such cases the transgressor had to be found (cf. 1 Sam 14:24-45). Jezebel is at pains to ensure that she disposes of Naboth by due process of law: the crime he is accused of must carry the death penalty (cf. Ex 22:27-28), there must be two witnesses (cf. Deut 17:6), and execution must be by stoning (cf. Lev 24:14-16). Ahab does not seem to mind how Naboth is disposed of. Once again he is guided by self-interest and ignores the demands of justice.
“Base fellows”: literally, “sons of Belial”, the sense here being evildoers or “sons of iniquity” (cf. 1 Sam 10:27). Later, the name “Belial” will be used for the prince of demons, Satan (cf. 2 Cor 6:15).
From: Matthew 5:38-42
Jesus and His Teaching, the Fulfillment of the Law (Continuation)
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Commentary:
38-42. Among the Semites, from whom the Israelites stemmed, the law of vengeance ruled. It led to interminable strife, and countless crimes. In the early centuries of the chosen people, the law of retaliation was recognized as an ethical advance, socially and legally: no punishment could exceed the crime, and any punitive retaliation was outlawed. In this way, the honor of the clans and families was satisfied, and endless feuds avoided.
As far as New Testament morality is concerned, Jesus establishes a definitive advance: a sense of forgiveness and absence of pride play an essential role. Every legal framework for combating evil in the world, every reasonable defense of personal rights, should be based on this morality. The three last verses refer to mutual charity among the children of the Kingdom, a charity which presupposes and deeply imbues justice.