their descendants who remained in the land, those whom the Israelites were unable to devote to destruction--Solomon conscripted these people to be forced laborers, as they are to this day. their descendants who remained in the landThis phrase refers to the offspring of the original inhabitants of Canaan, such as the Amorites, Hittites, Perizzites, Hivites, and Jebusites. These groups were not fully driven out by the Israelites during the conquest of the Promised Land. The Hebrew word for "descendants" is "zera," which often denotes seed or offspring, emphasizing continuity and the ongoing presence of these peoples in the land. Historically, this highlights the incomplete conquest and the Israelites' failure to fully obey God's command to drive out the inhabitants, which had lasting implications for Israel's spiritual and social life. those whom the Israelites were unable to devote to destruction
The phrase "devote to destruction" translates the Hebrew word "herem," which means to utterly destroy or set apart for God, often through destruction. This was a command given to the Israelites to eliminate pagan influences that could lead them away from worshiping Yahweh. The inability to carry out this command fully reflects a recurring theme in Israel's history of partial obedience, which often led to spiritual compromise and idolatry. Solomon conscripted these people to be forced laborers
Solomon's conscription of these remaining peoples as forced laborers is a pragmatic solution to a political and economic challenge. The Hebrew word for "conscripted" is "mas," indicating a levy or tribute, often in the form of labor. This practice was common in the ancient Near East, where conquered peoples were often used for state projects. Solomon's use of forced labor for his building projects, including the temple and his palace, reflects both his wisdom in governance and the potential for ethical compromise in his reign. as they are to this day
This phrase suggests that the practice of using these descendants as laborers continued beyond Solomon's reign, indicating a long-term social and economic structure within Israel. The persistence of this system highlights the enduring consequences of Israel's incomplete obedience to God's commands. It serves as a reminder of the importance of full obedience to God's will and the potential long-term impact of our actions on future generations. Persons / Places / Events 1. SolomonThe king of Israel, known for his wisdom, wealth, and building projects, including the Temple in Jerusalem. 2. IsraelitesThe descendants of Jacob, God's chosen people, who were commanded to conquer and settle in the Promised Land. 3. Descendants of the CanaanitesThe remaining people in the land whom the Israelites did not completely destroy as commanded by God. 4. Forced LaborersThe descendants of the Canaanites who were conscripted by Solomon to work on his building projects. 5. The LandRefers to the Promised Land, which the Israelites were to inhabit and purify from pagan influences. Teaching Points Obedience to God's CommandsThe Israelites' failure to fully obey God's command to destroy the Canaanites led to long-term consequences. Partial obedience is disobedience. Consequences of CompromiseAllowing the Canaanites to remain led to their influence on Israel, which eventually contributed to Israel's spiritual decline. Compromise with sin can lead to spiritual downfall. Leadership and ResponsibilitySolomon's decision to use forced labor reflects the complexities of leadership and the importance of aligning decisions with God's will. Historical Context and Modern ApplicationUnderstanding the historical context of forced labor helps us reflect on issues of justice and fairness in our own societies. God's Sovereignty and Human AgencyDespite human failures, God's purposes prevail. We are called to trust in His sovereignty while being responsible stewards of our actions. Bible Study Questions 1. How does Solomon's use of forced labor reflect his leadership style, and what can we learn from it about godly leadership today? 2. In what ways do we see the consequences of partial obedience to God in our own lives, and how can we strive for complete obedience? 3. How does the Israelites' failure to fully obey God's command in Deuteronomy 20:16-18 relate to the challenges we face in resisting cultural influences today? 4. What lessons can we draw from the Israelites' experience as forced laborers in Egypt when considering their treatment of the Canaanites? 5. How can we apply the principle of God's sovereignty and human agency in our daily decision-making and spiritual walk? Connections to Other Scriptures Joshua 17:12-13This passage describes how the Israelites were unable to drive out all the Canaanites, leading to their eventual use as forced laborers. Deuteronomy 20:16-18God’s command to the Israelites to completely destroy the inhabitants of the land to prevent idolatry and sin. Judges 1:27-28Similar to Joshua, this passage highlights the failure of the Israelites to fully obey God's command, resulting in the Canaanites living among them. 2 Chronicles 8:7-8A parallel account of Solomon's use of the remaining Canaanite descendants as laborers. Exodus 1:11-14The Israelites' own experience as forced laborers in Egypt, providing a contrast to their treatment of the Canaanites. 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 Able, Behind, Bondservants, Bondservice, Bond-service, Complete, Conscripted, Descendants, Destroy, Destruction, Devote, Exterminate, Force, Forced, Impose, Israelites, Labor, Laborers, Levied, Levy, Lifted, Raise, Remaining, Service, Slave, Slaves, Solomon, Sons, Tribute, Unable, UtterlyDictionary of Bible Themes 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 9:21 NIV1 Kings 9:21 NLT1 Kings 9:21 ESV1 Kings 9:21 NASB1 Kings 9:21 KJV
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