As for all the people who remained of the Amorites, Hittites, Perizzites, Hivites, and Jebusites (the people who were not Israelites)-- As for all the peopleThis phrase introduces a specific group of individuals distinct from the Israelites. The Hebrew word for "people" here is "עַם" (am), which often denotes a community or nation. In the context of ancient Israel, this term underscores the collective identity of these groups, who were remnants of the original inhabitants of Canaan. Their presence in the land serves as a reminder of Israel's incomplete conquest and the ongoing challenge of maintaining covenant faithfulness amidst foreign influences. who remained
The Hebrew root "יָתַר" (yatar) means "to remain" or "to be left over." This indicates that these people were survivors of the conquest of Canaan. Historically, this reflects the reality that not all Canaanite groups were completely driven out or destroyed, as commanded in earlier biblical texts. Their continued presence posed both a practical and spiritual challenge to Israel, as they were often a source of temptation towards idolatry and cultural assimilation. of the Amorites, Hittites, Perizzites, Hivites, and Jebusites
These names represent specific ethnic groups that inhabited the land of Canaan before the arrival of the Israelites. Each group had its own distinct culture and religious practices. The Amorites and Hittites were known for their significant influence and power in the region. The Perizzites, Hivites, and Jebusites, while perhaps less prominent, were integral to the Canaanite cultural landscape. Archaeological findings have provided insights into their societies, revealing a complex tapestry of city-states and tribal affiliations. The mention of these groups serves as a historical anchor, reminding readers of the diverse and often adversarial environment in which Israel was called to live out its covenant with God. (the people who were not Israelites)
This parenthetical clarification emphasizes the distinction between the Israelites and the other inhabitants of the land. The term "Israelites" refers to the descendants of Jacob, also known as Israel, who were chosen by God to be His covenant people. This distinction is crucial in understanding the biblical narrative, as it highlights the unique identity and calling of Israel to be a holy nation set apart for God's purposes. The presence of non-Israelite peoples in the land serves as a backdrop for the unfolding account of Israel's faithfulness—or lack thereof—to their divine mandate. Persons / Places / Events 1. AmoritesA group of ancient people who lived in the land of Canaan before the Israelites. They were known for their fortified cities and were often in conflict with the Israelites. 2. HittitesAnother group of people residing in Canaan. They were part of the larger Hittite Empire, known for their advanced culture and military prowess. 3. PerizzitesA Canaanite tribe that lived in the hill country. They were one of the groups that the Israelites were commanded to drive out of the Promised Land. 4. HivitesInhabitants of Canaan, often associated with the Gibeonites, who tricked Joshua into making a peace treaty with them. 5. JebusitesThe original inhabitants of Jerusalem, which was known as Jebus before King David conquered it and made it the capital of Israel. Teaching Points God's Sovereignty and FaithfulnessThe presence of these nations in Israel's history reminds us of God's sovereignty in fulfilling His promises. Despite Israel's failures, God remained faithful to His covenant. The Importance of ObedienceThe Israelites were commanded to drive out these nations to avoid idolatry and maintain purity. This teaches us the importance of obedience to God's commands in our lives. Cultural and Spiritual SeparationThe Israelites' struggle with these nations serves as a reminder of the need for Christians to maintain spiritual separation from worldly influences that can lead us away from God. God's Grace and RedemptionDespite the Israelites' disobedience, God continued to work through them, showing His grace and the possibility of redemption for all people. Bible Study Questions 1. How does the presence of these Canaanite nations in Israel's history reflect God's sovereignty and faithfulness to His promises? 2. In what ways can we apply the lesson of obedience from this passage to our own lives today? 3. How can Christians maintain a balance between engaging with the world and remaining spiritually distinct, as illustrated by Israel's interactions with these nations? 4. What are some modern-day "idols" or influences that can lead us away from God, similar to the Canaanite nations' impact on Israel? 5. How does the account of these nations and their interactions with Israel demonstrate God's grace and the potential for redemption? Connections to Other Scriptures Deuteronomy 7:1-2This passage lists the nations that God commanded the Israelites to drive out of the Promised Land, including the Amorites, Hittites, Perizzites, Hivites, and Jebusites, emphasizing the need for Israel to remain distinct and holy. Joshua 9Describes the deception of the Gibeonites, who were Hivites, and how they became servants to the Israelites, highlighting the complexities of Israel's interactions with these groups. Judges 3:5-6Discusses how the Israelites lived among these Canaanite nations and began to intermarry with them, leading to idolatry and disobedience to God. People Amorites, Canaanites, David, Geber, Gibeon, Hiram, Hittites, Hivite, Hivites, Israelites, Jebusites, Ophir, Perizzites, Pharaoh, Solomon, TamarPlaces Baalath, Beth-horon, Brook of Egypt, Cabul, Edom, Egypt, Eloth, Ezion-geber, Galilee, Gezer, Gibeon, Hazor, Jerusalem, Lebanon, Megiddo, Millo, Ophir, Red Sea, Tamar, TyreTopics Amorite, Amorites, Hittite, Hittites, Hivite, Hivites, Israelites, Jebusite, Jebusites, Jeb'usites, Peoples, Perizzite, Perizzites, Per'izzites, Rest, SonsDictionary of Bible Themes 1 Kings 9:20 5424 nationalism 1 Kings 9:20-21 5266 conscription
7447 slavery, in OT Library Promises and Threatenings
'And it came to pass, when Solomon had finished the building of the house of the Lord, and the king's house, and all Solomon's desire which he was pleased to do. 2. That the Lord appeared to Solomon the second time, as He had appeared unto him at Gibeon. 3. And the Lord said unto him, I have heard thy prayer and thy supplication, that thou hast made before Me: I have hallowed this house, which thou hast built, to put My name there for ever; and Mine eyes and Mine heart shall be there perpetually, …
Alexander Maclaren—Expositions of Holy ScriptureGadara
There was a double Gadara. One at the shore of the Mediterranean sea: that was first called Gezer, 1 Kings 9:15. In Josephus, "Simon destroyed the city Gazara, and Joppe, and Jamnia."--And in the Book of the Maccabees, "And he fortified Joppe, which is on the sea, and Gazara, which is on the borders of Azotus." At length, according to the idiom of the Syrian dialect, Zain passed into Daleth; and instead of Gazara, it was called Gadara. Hence Strabo, after the mention of Jamnia, saith, "and there …
John Lightfoot—From the Talmud and Hebraica Whether Solicitude Belongs to Prudence?
Objection 1: It would seem that solicitude does not belong to prudence. For solicitude implies disquiet, wherefore Isidore says (Etym. x) that "a solicitous man is a restless man." Now motion belongs chiefly to the appetitive power: wherefore solicitude does also. But prudence is not in the appetitive power, but in the reason, as stated above [2746](A[1]). Therefore solicitude does not belong to prudence. Objection 2: Further, the certainty of truth seems opposed to solicitude, wherefore it is related …
Saint Thomas Aquinas—Summa Theologica Whether Prophecy Pertains to Knowledge?
Objection 1: It would seem that prophecy does not pertain to knowledge. For it is written (Ecclus. 48:14) that after death the body of Eliseus prophesied, and further on (Ecclus. 49:18) it is said of Joseph that "his bones were visited, and after death they prophesied." Now no knowledge remains in the body or in the bones after death. Therefore prophecy does not pertain to knowledge. Objection 2: Further, it is written (1 Cor. 14:3): "He that prophesieth, speaketh to men unto edification." Now speech …
Saint Thomas Aquinas—Summa Theologica Whether it is Lawful to Give and Receive Money for Spiritual Actions?
Objection 1: It seems that it is lawful to give and receive money for spiritual actions. The use of prophecy is a spiritual action. But something used to be given of old for the use of prophecy, as appears from 1 Kings 9:7,8, and 3 Kings 14:3. Therefore it would seem that it is lawful to give and receive money for a spiritual action. Objection 2: Further, prayer, preaching, divine praise, are most spiritual actions. Now money is given to holy persons in order to obtain the assistance of their prayers, …
Saint Thomas Aquinas—Summa Theologica The Seven Seas According to the Talmudists, and the Four Rivers Compassing the Land.
"Seven seas (say they) and four rivers compass the land of Israel. I. The Great Sea, or the Mediterranean. II. The sea of Tiberias. III. The sea of Sodom. IV. The lake of Samocho... The three first named among the seven are sufficiently known, and there is no doubt of the fourth:--only the three names of it are not to be passed by. IV. 1. The Sibbichaean. The word seems to be derived from a bush. 2. ... 3. ... V. Perhaps the sandy sea. Which fits very well to the lake of Sirbon, joining the commentary …
John Lightfoot—From the Talmud and Hebraica How to Split a Kingdom
And Rehoboam went to Shechem: for all Israel were come to Shechem to make him king. 2. And it came to pass, when Jeroboam the son of Nebat, who was yet in Egypt, heard of it (for he was fled from the presence of king Solomon, and Jeroboam dwelt in Egypt); 3. That they sent and called him. And Jeroboam and all the congregation of Israel came, and spake unto Rehoboam, saying, 4. Thy father made our yoke grievous: now therefore make thou the grievous service of thy father, and his heavy yoke which he …
Alexander Maclaren—Expositions of Holy Scripture The Greater Prophets.
1. We have already seen (Chap. 15, Nos. 11 and 12) that from Moses to Samuel the appearances of prophets were infrequent; that with Samuel and the prophetical school established by him there began a new era, in which the prophets were recognized as a distinct order of men in the Theocracy; and that the age of written prophecy did not begin till about the reign of Uzziah, some three centuries after Samuel. The Jewish division of the latter prophets--prophets in the more restricted sense of the …
E. P. Barrows—Companion to the Bible Beginning at Jerusalem
The whole verse runs thus: "And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem." The words were spoken by Christ, after he rose from the dead, and they are here rehearsed after an historical manner, but do contain in them a formal commission, with a special clause therein. The commission is, as you see, for the preaching of the gospel, and is very distinctly inserted in the holy record by Matthew and Mark. "Go teach all nations," …
John Bunyan—Jerusalem Sinner Saved The Coast of the Asphaltites, the Essenes. En-Gedi.
"On the western shore" (of the Asphaltites) "dwell the Essenes; whom persons, guilty of any crimes, fly from on every side. A nation it is that lives alone, and of all other nations in the whole world, most to be admired; they are without any woman; all lust banished, &c. Below these, was the town Engadda, the next to Jerusalem for fruitfulness, and groves of palm-trees, now another burying-place. From thence stands Massada, a castle in a rock, and this castle not far from the Asphaltites." Solinus, …
John Lightfoot—From the Talmud and Hebraica In Galilee at the Time of Our Lord
"If any one wishes to be rich, let him go north; if he wants to be wise, let him come south." Such was the saying, by which Rabbinical pride distinguished between the material wealth of Galilee and the supremacy in traditional lore claimed for the academies of Judaea proper. Alas, it was not long before Judaea lost even this doubtful distinction, and its colleges wandered northwards, ending at last by the Lake of Gennesaret, and in that very city of Tiberias which at one time had been reputed unclean! …
Alfred Edersheim—Sketches of Jewish Social Life The Jerusalem Sinner Saved;
OR, GOOD NEWS FOR THE VILEST OF MEN; BEING A HELP FOR DESPAIRING SOULS, SHOWING THAT JESUS CHRIST WOULD HAVE MERCY IN THE FIRST PLACE OFFERED TO THE BIGGEST SINNERS. THE THIRD EDITION, IN WHICH IS ADDED, AN ANSWER TO THOSE GRAND OBJECTIONS THAT LIE IN THE WAY OF THE THEM THAT WOULD BELIEVE: FOR THE COMFORT OF THEM THAT FEAR THEY HAVE SINNED AGAINST THE HOLY GHOST. BY JOHN BUNYAN, OF BEDFORD. London: Printed for Elizabeth Smith, at the Hand and Bible, on London Bridge, 1691. ADVERTISEMENT BY THE EDITOR. …
John Bunyan—The Works of John Bunyan Volumes 1-3 Commerce
The remarkable change which we have noticed in the views of Jewish authorities, from contempt to almost affectation of manual labour, could certainly not have been arbitrary. But as we fail to discover here any religious motive, we can only account for it on the score of altered political and social circumstances. So long as the people were, at least nominally, independent, and in possession of their own land, constant engagement in a trade would probably mark an inferior social stage, and imply …
Alfred Edersheim—Sketches of Jewish Social Life A Holy Life the Beauty of Christianity: Or, an Exhortation to Christians to be Holy. By John Bunyan.
Holiness becometh thine house, O Lord, for ever.'--[Psalm 93:5] London, by B. W., for Benj. Alsop, at the Angel and Bible, in the Poultrey. 1684. THE EDITOR'S ADVERTISEMENT. This is the most searching treatise that has ever fallen under our notice. It is an invaluable guide to those sincere Christians, who, under a sense of the infinite importance of the salvation of an immortal soul, and of the deceitfulness of their hearts, sigh and cry, "O Lord of hosts, that judgest righteously, that triest …
John Bunyan—The Works of John Bunyan Volumes 1-3 Kings
The book[1] of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.), …
John Edgar McFadyen—Introduction to the Old Testament Links 1 Kings 9:20 NIV1 Kings 9:20 NLT1 Kings 9:20 ESV1 Kings 9:20 NASB1 Kings 9:20 KJV
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