But Solomon did not consign any of the Israelites to slavery, because they were his men of war, his servants, his officers, his captains, and the commanders of his chariots and cavalry. But Solomon did not consign the Israelites to slaveryThis phrase highlights Solomon's decision to honor the covenantal relationship between God and Israel. The Hebrew root for "consign" (שׂוּם, sum) implies placing or appointing, and in this context, it signifies a deliberate choice not to subject the Israelites to forced labor. Historically, this reflects the unique status of the Israelites as God's chosen people, set apart from other nations. Solomon's wisdom, granted by God, guided him to maintain the dignity and freedom of his people, aligning with the divine promise of Israel's special role in God's plan. they were his men of war
The phrase "men of war" (אַנְשֵׁי הַמִּלְחָמָה, anshei hamilchamah) underscores the Israelites' role as defenders and protectors of the kingdom. In ancient Israel, military service was not just a duty but a sacred responsibility, reflecting the spiritual battle between good and evil. This role also signifies the Israelites' participation in God's providential care over the nation, as they were entrusted with the defense of the land promised to their forefathers. his servants
The term "servants" (עֲבָדָיו, avadav) in this context does not imply servitude in a demeaning sense but rather a position of honor and trust. In the biblical narrative, being a servant of the king often meant being close to the center of power and influence. This reflects the biblical principle that true leadership is rooted in service, echoing Jesus' teaching that "whoever wants to become great among you must be your servant" (Matthew 20:26). his officers
The word "officers" (שָׂרִים, sarim) refers to those who held positions of authority and governance. In the ancient Near Eastern context, officers were crucial for maintaining order and implementing the king's policies. This highlights the structured and organized nature of Solomon's administration, which was necessary for the prosperity and stability of the kingdom. It also reflects the biblical theme of order and governance as a reflection of God's orderly creation. his captains
"Captains" (שָׁלִישִׁים, shalishim) were military leaders responsible for smaller units within the army. The role of a captain required courage, leadership, and strategic thinking. This term emphasizes the importance of leadership at all levels, not just at the top, and the need for capable individuals to guide and protect the community. It serves as a reminder of the biblical principle that God equips and calls individuals to various roles for the common good. the commanders of his chariots and cavalry
The "commanders" (שָׂרֵי, sarei) of "chariots and cavalry" (רֶכֶב וּפָרָשִׁים, rechev u'parashim) were elite military leaders overseeing the most advanced and powerful units of the army. Chariots and cavalry were symbols of military might and technological advancement in ancient warfare. This phrase highlights Solomon's strategic acumen and the strength of his kingdom. It also serves as a metaphor for spiritual readiness and the need for believers to be equipped with the "full armor of God" (Ephesians 6:11) to stand firm in spiritual battles. Persons / Places / Events 1. SolomonThe son of King David and Bathsheba, Solomon was the third king of Israel, known for his wisdom, wealth, and building projects, including the Temple in Jerusalem. 2. IsraelitesThe descendants of Jacob, also known as Israel, who were God's chosen people and the primary subjects of Solomon's kingdom. 3. Soldiers and OfficialsThese were the Israelites who served in various capacities in Solomon's administration, including military and governmental roles. 4. Commanders and CaptainsThese were leaders within Solomon's military structure, responsible for overseeing the army and chariots. 5. Chariots and CavalryPart of Solomon's military might, these units were crucial for defense and warfare during his reign. Teaching Points Leadership and ResponsibilitySolomon's decision not to enslave the Israelites but to employ them in positions of responsibility reflects a leadership style that values and empowers his people. As leaders, we should seek to uplift and empower those we lead. Value of ServiceThe roles assigned to the Israelites highlight the importance of service in various capacities. In our lives, we should recognize and honor the diverse ways people contribute to the community. God's Provision and OrderThe structure of Solomon's administration demonstrates God's provision and order for His people. We should trust in God's plan and seek to maintain order and justice in our own spheres of influence. Contrast with OppressionBy not enslaving the Israelites, Solomon's reign contrasts with the oppression they experienced in Egypt. This serves as a reminder of God's deliverance and the call to treat others with dignity and respect. Bible Study Questions 1. How does Solomon's treatment of the Israelites reflect God's intentions for His people, and how can we apply this principle in our leadership roles today? 2. In what ways does the distinction between Israelites and non-Israelites in Solomon's workforce inform our understanding of justice and equality? 3. How can we ensure that we are valuing and empowering those who serve in various roles within our communities and churches? 4. What lessons can we learn from Solomon's administration about the importance of order and structure in our personal and professional lives? 5. How does the contrast between Israel's past oppression in Egypt and their service under Solomon inspire us to advocate for freedom and dignity for all people? Connections to Other Scriptures 1 Samuel 8:11-18This passage foretells the nature of kingship in Israel, including the conscription of Israelites for royal service, which Solomon's reign exemplifies. Exodus 1:13-14Contrasts the forced labor of the Israelites in Egypt with Solomon's treatment of his people, highlighting a shift from oppression to service. 2 Chronicles 8:9Provides a parallel account of Solomon's labor practices, reinforcing the distinction between Israelites and non-Israelites in his workforce. 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 Appointed, Bondmen, Bond-men, Bondservants, Captains, Chariot, Charioteers, Chariots, Chiefs, Commanders, Fighting, Forced, Government, Heads, Horsemen, Israelites, Officers, Officials, Princes, Rulers, Servant, Servants, Slaves, Soldiers, Solomon, Sons, War, War-carriagesDictionary of Bible Themes 1 Kings 9:22 5245 captain
5489 rank 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 9:22 NIV1 Kings 9:22 NLT1 Kings 9:22 ESV1 Kings 9:22 NASB1 Kings 9:22 KJV
1 Kings 9:22 Commentaries
Bible Hub |
