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 any of the Israelites to slaverySolomon's decision not to enslave the Israelites reflects the covenantal relationship between God and His chosen people. This aligns with the laws given in Leviticus 25:39-42, where Israelites were not to be treated as slaves but as hired workers. Solomon's reign is marked by prosperity and peace, allowing him to respect these laws. This decision also highlights the distinction between Israelites and the foreign laborers Solomon used for his building projects, as seen in 1 Kings 9:20-21. because they were his men of war
The Israelites served as soldiers, a role of honor and responsibility. This military service was crucial for maintaining the security and stability of the kingdom. The reference to "men of war" connects to the earlier establishment of a standing army under King David, Solomon's father, as seen in 1 Chronicles 27. This military organization was essential for defending Israel's borders and ensuring peace during Solomon's reign. his servants
These servants were likely involved in the administration and governance of the kingdom. Solomon's wisdom, as granted by God (1 Kings 3:12), enabled him to organize a complex bureaucracy. This administrative structure is further detailed in 1 Kings 4, where various officials are listed. The role of these servants was to support the king in managing the affairs of the state, ensuring efficient governance. his officers
The officers were responsible for overseeing various aspects of the kingdom's operations. They likely included military leaders and those in charge of specific regions or tasks. This reflects the organized and hierarchical nature of Solomon's administration, which was necessary for managing the extensive and prosperous kingdom. The officers played a crucial role in implementing the king's policies and maintaining order. his captains
Captains were military leaders responsible for smaller units within the army. Their role was vital for maintaining discipline and effectiveness in military operations. This structure of leadership within the army ensured that Solomon's forces were well-organized and capable of defending the kingdom. The use of captains is consistent with the military practices of the time, as seen in other ancient Near Eastern cultures. and the commanders of his chariots and cavalry
Chariots and cavalry were significant components of ancient military forces, providing mobility and strength in battle. Solomon's investment in chariots and cavalry, as mentioned in 1 Kings 10:26, demonstrates his commitment to maintaining a powerful and modern military. This military capability was a deterrent against potential aggressors and contributed to the peace and stability of Solomon's reign. The commanders of these units were skilled leaders, ensuring the effective use of these resources in defense of the kingdom. 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
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