1 Kings 9:20

KJV

[And] all the people [that were] left of the Amorites, Hittites, Perizzites, Hivites, and Jebusites, which [were] not of the children of Israel,

KJV (with Strong's)

And all the people {H5971} that were left {H3498} of the Amorites {H567}, Hittites {H2850}, Perizzites {H6522}, Hivites {H2340}, and Jebusites {H2983}, which were not of the children {H1121} of Israel {H3478},

Complete Jewish Bible

All the people still left from the Emori, Hitti, P'rizi, Hivi, and Y'vusi, who were not part of the people of Isra'el,

Berean Standard Bible

As for all the people who remained of the Amorites, Hittites, Perizzites, Hivites, and Jebusites (the people who were not Israelites)—

American Standard Version

As for all the people that were left of the Amorites, the Hittites, the Perizzites, the Hivites, and the Jebusites, who were not of the children of Israel;

Commentary

### SUMMARY
1 Kings 9:20 provides a crucial demographic detail during the reign of King Solomon, identifying the specific non-Israelite populations—the Amorites, Hittites, Perizzites, Hivites, and Jebusites—who remained in the Promised Land. These groups represent the indigenous Canaanite inhabitants who were not fully dispossessed by the children of Israel during the initial conquest, setting the stage for Solomon's administrative policies concerning them.

### CONTEXT
* **Literary Context:** This verse is situated within a significant section of 1 Kings detailing the latter part of Solomon's reign, particularly following the completion of his monumental building projects: the Temple in Jerusalem and his royal palace, which together took twenty years (1 Kings 9:10). Immediately preceding this verse, God renews His covenant promises to Solomon, reiterating the blessings for obedience and the severe consequences for disobedience (1 Kings 9:1-9). The mention of these remaining foreign peoples in 1 Kings 9:20 serves as a crucial bridge to the very next verse, 1 Kings 9:21, which explains Solomon's administrative policy regarding them: conscripting them into forced labor. This transition highlights Solomon's practical governance and the ongoing reality of the land's demographics.
* **Historical & Cultural Context:** Historically, God had explicitly commanded the Israelites through Moses to utterly dispossess and destroy these Canaanite nations from the land, primarily due to their idolatry, abominable practices, and the potential for them to corrupt Israel (see [Deuteronomy 7:1-5](/deuteronomy/7-1 "Deuteronomy 7:1-5 - Command to drive out nations") and [Deuteronomy 20:16-18](/deuteronomy/20-16 "Deuteronomy 20:16-18 - Command for utter destruction")). However, the book of Judges repeatedly chronicles Israel's failure to fully obey this command, leading to the continued presence of these nations within their borders (e.g., [Judges 1:21](/judges/1-21 "Judges 1:21 - Jebusites remain in Jerusalem"), [Judges 1:27-36](/judges/1-27 "Judges 1:27-36 - Failure to drive out Canaanites")). By Solomon's era, generations later, these remnants persisted, albeit in a subdued state, often paying tribute or living under Israelite suzerainty. Solomon's policy of forced labor for these groups aligns with common ancient Near Eastern practices where conquered or subjugated populations were conscripted for large-scale state projects.
* **Key Themes:** This verse contributes to several overarching themes within 1 Kings and the broader Deuteronomistic History. Firstly, it underscores the theme of **The Unfinished Conquest** and **Incomplete Obedience**, highlighting Israel's persistent failure to fully obey God's command to clear the land of its indigenous inhabitants. The continued presence of the Amorites, Hittites, Perizzites, Hivites, and Jebusites serves as a tangible reminder of the nation's spiritual shortcomings and compromises. Secondly, it touches upon the theme of **Divine Purpose and Human Action**, demonstrating how God can permit and even utilize human actions—even those stemming from imperfect obedience—to achieve broader purposes, such as the construction of the Temple and the development of the kingdom's infrastructure. Lastly, the verse subtly introduces the theme of **Servitude and Subjugation**, foreshadowing the fate of these non-Israelite groups, as the subsequent verse (1 Kings 9:21) reveals Solomon's policy of conscripting them into forced labor, a long-term consequence of Israel's partial obedience and a reflection of Solomon's administrative power.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Amorites, Hittites, Perizzites, Hivites, and Jebusites (Hebrew, _'Emori, Chitti, Prizzi, Chivvi, Yevusi'_):** These are five of the traditional seven or ten Canaanite nations listed in various Old Testament passages (e.g., [Genesis 15:19-21](/genesis/15-19 "Genesis 15:19-21 - Covenant with Abraham, listing nations"), [Exodus 3:8](/exodus/3-8 "Exodus 3:8 - God's promise of a land flowing with milk and honey")). Their consistent enumeration emphasizes their collective identity as the pre-Israelite inhabitants of Canaan. Their continued presence signifies Israel's failure to fully execute the divine mandate for disinheritance, a recurring motif in the Deuteronomistic History.
* **left (Hebrew, _sha'ar'_):** The verb "sha'ar" (שָׁאַר) means "to remain, be left over, survive." Its use here emphasizes the remnant aspect of these populations. They were not completely eradicated or driven out, indicating an incomplete conquest rather than a total victory. This "remnant" status is crucial, as it implies their subjugation and vulnerability to Solomon's authority, contrasting with the Israelites who were not to be enslaved (Leviticus 25:39-46).
* **not of the children of Israel (Hebrew, _lo' mi-b'nei Yisra'el'_):** This phrase serves as a clear and definitive distinction between the indigenous populations and the covenant people of God. It highlights their foreign, non-covenantal status, which justified Solomon's policy of forced labor for them, as opposed to the Israelites, who were explicitly forbidden from being enslaved by their brethren (Leviticus 25:39). This distinction underscores the theological and legal basis for the differing treatment of these groups.

#### Verse Breakdown
* **"[And] all the people [that were] left":** This phrase immediately draws attention to the surviving indigenous populations. The term "left" is significant, indicating that despite the initial conquest attempts under Joshua, and subsequent skirmishes, these groups were not entirely dispossessed or eliminated. Their continued presence represents a persistent challenge to the fulfillment of God's command and a lingering element of the pre-Israelite order within the Promised Land.
* **"of the Amorites, Hittites, Perizzites, Hivites, and Jebusites":** This specific enumeration identifies the ethnic composition of the remaining non-Israelite inhabitants. These tribes were prominent in the land of Canaan prior to the Israelite invasion. Their continued existence in Solomon's time, generations after Joshua, speaks to the partial nature of the Israelite conquest and their failure to fully adhere to God's command to drive out all the inhabitants. The Jebusites, for example, famously held Jerusalem until David conquered it (2 Samuel 5:6-9), but remnants still lived there.
* **"which [were] not of the children of Israel":** This concluding clause serves as a critical qualifier, explicitly distinguishing these groups from the Israelites. This distinction is vital for understanding Solomon's subsequent actions, as it delineates who was subject to forced labor and who was not. It underscores their status as "outsiders" or "foreigners" within the land, allowing for their conscription without violating the Mosaic Law's prohibitions against enslaving fellow Israelites.

#### Literary Devices
1 Kings 9:20 employs several literary devices to convey its historical and theological significance. **Enumeration** is prominently used through the explicit listing of the five Canaanite tribes (Amorites, Hittites, Perizzites, Hivites, and Jebusites). This precise cataloging emphasizes the specific, identifiable nature of these lingering populations, reinforcing the historical reality of their presence. **Contrast** is also evident, particularly in the phrase "which were not of the children of Israel," which sharply distinguishes these indigenous groups from the covenant people. This distinction sets up the differing treatment they would receive under Solomon's administration compared to the Israelites. Furthermore, the verse functions as a form of **Foreshadowing**, subtly preparing the reader for the subsequent explanation in 1 Kings 9:21 regarding Solomon's policy of conscripting these remnants for forced labor. It acts as a factual **Historical Marker**, grounding the narrative in the ongoing demographic and political realities of the land of Israel during Solomon's reign, reflecting the long-term consequences of Israel's partial obedience.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The continued presence of the Amorites, Hittites, Perizzites, Hivites, and Jebusites in Solomon's time, explicitly noted in this verse, serves as a poignant theological reminder of Israel's incomplete obedience to God's clear commands regarding the disinheritance of the Canaanite nations. God had warned that if Israel failed to drive them out, these nations would become "thorns in your sides and their gods will be a snare to you" ([Numbers 33:55](/numbers/33-55 "Numbers 33:55 - Remaining inhabitants as thorns")). This failure was not merely a military oversight but a spiritual compromise, leading to ongoing challenges to Israel's purity and fidelity to the covenant. The reality of these "remnants" in the land underscores a profound spiritual truth: incomplete obedience often leaves lingering elements that can hinder spiritual progress, compromise faithfulness, or become sources of future trouble. While Solomon utilized them for his building projects, their very presence was a testament to a foundational national sin.

* [Deuteronomy 7:1-2](/deuteronomy/7-1 "Deuteronomy 7:1-2 - God's command to drive out nations")
* [Judges 2:2-3](/judges/2-2 "Judges 2:2-3 - Angel of the Lord's rebuke for incomplete obedience")
* [Joshua 23:12-13](/joshua/23-12 "Joshua 23:12-13 - Consequences of failing to dispossess the nations")

### REFLECTION AND APPLICATION
1 Kings 9:20, though a historical detail, offers a profound spiritual lesson for believers today. Just as the Canaanite nations were "left" in the Promised Land due to Israel's incomplete obedience, so too can "remnants" of ungodly habits, sinful strongholds, or worldly influences linger in our lives if we fail to fully obey God's call to spiritual transformation. These lingering issues, like the Canaanites, can become sources of temptation, compromise, or spiritual weakness, hindering our walk with God. The narrative challenges us to examine our own lives: are there areas where we have only partially surrendered to Christ, allowing "foreign" elements to remain rather than fully dispossessing them through the power of the Holy Spirit? True spiritual freedom and growth come from a thorough and complete commitment to God's will, ensuring that no "remnants" of the old self remain to compromise our devotion or service.

#### Questions for Reflection
* **What "remnants" of ungodly habits, thought patterns, or worldly influences might still be lingering in my life, hindering my full obedience to God?**
* **How does partial obedience, as seen in Israel's history, lead to long-term complications or compromises in my spiritual walk?**
* **In what areas am I tempted to "make use" of worldly strategies or compromises rather than fully surrendering to God's transformative power and relying on His complete work in me?**

### FAQ

**Why were these specific groups still present in Solomon's time, despite God's command to drive them out?**

Answer: These groups—the Amorites, Hittites, Perizzites, Hivites, and Jebusites—were remnants of the original Canaanite inhabitants of the land. Their continued presence in Solomon's era was a direct consequence of Israel's repeated failure to fully obey God's command to utterly dispossess them, as detailed in books like [Deuteronomy 7](/deuteronomy/7 "Deuteronomy 7 - Command to drive out nations") and [Judges 1](/judges/1 "Judges 1 - Israel's incomplete conquest"). The Israelites often made treaties with them, allowed them to remain for various reasons, or simply failed to complete the conquest, leading to their continued existence as a "snare" and a "thorn" to Israel, as God had warned in [Numbers 33:55](/numbers/33-55 "Numbers 33:55 - Remaining inhabitants as a snare").

**Does Solomon's use of these people for forced labor contradict God's earlier commands?**

Answer: God's earlier commands were for the complete disinheritance and destruction of the Canaanite nations due to their idolatry and wickedness. However, Israel's failure to fully execute this command resulted in these populations remaining in the land. Solomon's action of conscripting them into forced labor ([1 Kings 9:21](/1_kings/9-21 "1 Kings 9:21 - Solomon's forced labor policy")) was a practical administrative response to this demographic reality. While it was not the original divine intention for these nations to remain, their presence was a consequence of Israel's disobedience. Solomon, in his wisdom and pragmatism, utilized this subjugated population for his massive building projects. This act highlights human agency and the consequences of incomplete obedience within the broader scope of God's permissive will, rather than a direct contradiction of the initial command, which had already been largely unfulfilled by previous generations.

### CHRIST-CENTERED FULFILLMENT
The Old Testament narrative of Israel's incomplete conquest, marked by the lingering presence of the Canaanite "remnants" in 1 Kings 9:20, powerfully foreshadows the need for a more complete and ultimate spiritual conquest accomplished by Jesus Christ. Just as Israel failed to fully drive out the physical enemies from the Promised Land, humanity is utterly incapable of fully dispossessing the spiritual enemies of sin, death, and the devil from our hearts and lives. Jesus, the true Joshua, accomplishes what Israel could not. He is the one who, through His life, death, and resurrection, decisively conquers the spiritual "Amorites, Hittites, Perizzites, Hivites, and Jebusites" that hold humanity captive. His victory on the cross is not a partial conquest but a complete and decisive triumph over the powers of darkness ([Colossians 2:15](/colossians/2-15 "Colossians 2:15 - Christ's triumph over spiritual powers")). Through faith in Him, believers are empowered to participate in this completed work, putting off the "old self with its practices" and putting on the "new self, which is being renewed in knowledge after the image of its Creator" ([Colossians 3:9-10](/colossians/3-9 "Colossians 3:9-10 - Putting off the old self, putting on the new")). This spiritual disinheritance, achieved by Christ's power, ensures that no "remnants" of sin or ungodly influences remain to enslave or compromise the redeemed life, leading to true freedom and spiritual flourishing in the "Promised Land" of God's grace.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

2 Chronicles 8:7

[As for] all the people [that were] left of the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites, which [were] not of Israel,

2 Chronicles 8:18

And Huram sent him by the hands of his servants ships, and servants that had knowledge of the sea; and they went with the servants of Solomon to Ophir, and took thence four hundred and fifty talents of gold, and brought [them] to king Solomon.

Genesis 15:19

The Kenites, and the Kenizzites, and the Kadmonites,

Genesis 15:21

And the Amorites, and the Canaanites, and the Girgashites, and the Jebusites.

Exodus 23:23

For mine Angel shall go before thee, and bring thee in unto the Amorites, and the Hittites, and the Perizzites, and the Canaanites, the Hivites, and the Jebusites: and I will cut them off.

Exodus 23:28

And I will send hornets before thee, which shall drive out the Hivite, the Canaanite, and the Hittite, from before thee.

Exodus 23:33

They shall not dwell in thy land, lest they make thee sin against me: for if thou serve their gods, it will surely be a snare unto thee.