1 Kings 9:21

KJV

Their children that were left after them in the land, whom the children of Israel also were not able utterly to destroy, upon those did Solomon levy a tribute of bondservice unto this day.

KJV (with Strong's)

Their children {H1121} that were left {H3498} after {H310} them in the land {H776}, whom the children {H1121} of Israel {H3478} also were not able {H3201} utterly to destroy {H2763}, upon those did Solomon {H8010} levy {H5927} a tribute {H4522} of bondservice {H5647} unto this day {H3117}.

Complete Jewish Bible

that is, their descendants remaining after them in the land, whom the people of Isra'el were not able to destroy completely - from them Shlomo levied his forced laborers; as it is to this day.

Berean Standard Bible

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.

American Standard Version

their children that were left after them in the land, whom the children of Israel were not able utterly to destroy, of them did Solomon raise a levy of bondservants unto this day.

Commentary

### SUMMARY
1 Kings 9:21 provides a crucial insight into the administrative policies of King Solomon, specifically detailing his practice of conscripting the descendants of the non-Israelite peoples who remained in the land into forced labor. These were the survivors of the Amorites, Hittites, Perizzites, Hivites, and Jebusites whom the Israelites had historically failed to utterly dispossess, contrary to divine command. Solomon leveraged this existing population, levying a "tribute of bondservice" that persisted "unto this day," thereby securing a workforce for his vast building enterprises while distinguishing them from the Israelites who were exempt from such arduous manual labor.

### CONTEXT
* **Literary Context:** This verse is strategically placed within the narrative of Solomon's reign, immediately following the completion of his ambitious construction projects, including the magnificent [Temple in Jerusalem](/1_kings/6 "1 Kings 6 - The Building of the Temple") and his opulent royal palace. The preceding verse, [1 Kings 9:20](/1_kings/9-20 "1 Kings 9:20 - Solomon's Non-Israelite Labor Force"), explicitly identifies the specific non-Israelite groups (Amorites, Hittites, Perizzites, Hivites, and Jebusites) who are the subject of this forced labor. Crucially, [1 Kings 9:22](/1_kings/9-22 "1 Kings 9:22 - Israelites Exempt from Bondservice") then clarifies that Solomon did not impose this "bondservice" upon the Israelites themselves, but rather employed them in military and administrative roles. Thus, the passage functions to explain the logistical and demographic source of Solomon's vast labor force, highlighting a clear distinction between the roles of foreign and Israelite populations in the development of his kingdom's infrastructure and military.
* **Historical & Cultural Context:** The practice of levying forced labor, commonly known as corvée, was a widespread and accepted administrative tool throughout the ancient Near East. Powerful rulers like Solomon routinely conscripted portions of their own populace or, more often, subjugated peoples, for large-scale public works such as building projects, military service, or agricultural endeavors. However, for Israel, the continued presence of these non-Israelite peoples carried profound historical and theological significance. God had explicitly commanded Israel to [utterly dispossess the inhabitants of Canaan](/deuteronomy/7-1 "Deuteronomy 7:1-5 - God's Command to Dispossess the Nations") due to their idolatrous practices and inherent wickedness, warning that their presence would become a snare. The phrase "whom the children of Israel also were not able utterly to destroy" in this verse directly references a historical failure of complete obedience dating back to the conquest period, a reality vividly documented in the early chapters of the book of [Judges](/judges/1 "Judges 1 - Incomplete Conquest of Canaan"). Solomon's pragmatic solution of bondservice, while economically efficient and culturally normative for the time, implicitly acknowledges and perpetuates this long-standing historical failure.
* **Key Themes:** One central theme illuminated by this verse is **Incomplete Obedience and its Enduring Consequences**. The explicit statement that Israel "were not able utterly to destroy" these nations underscores a persistent failure to fully obey God's command to dispossess the land, a theme consistently echoed throughout the book of [Judges](/judges/2 "Judges 2 - The Cycle of Disobedience"). This partial obedience resulted in the continued presence of foreign elements within the land, which, while providing a convenient labor force for Solomon, also presented an ongoing spiritual threat to Israel's covenant purity and fidelity to Yahweh. Another significant theme is **Solomon's Administrative Acumen and Pragmatism**. Solomon, renowned for his wisdom and the vastness of his kingdom, shrewdly utilized the existing reality of these remaining populations to serve his ambitious state-building agenda. This "tribute of bondservice" allowed him to exempt the Israelites from such arduous physical labor, thereby demonstrating his administrative prowess and the hierarchical structure of his kingdom, a point further elaborated in [1 Kings 9:22](/1_kings/9-22 "1 Kings 9:22 - Israelites as Officials and Soldiers").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **"children" (Hebrew, _bên'_):** This word (H1121) from the root meaning 'to build,' refers to a son, but in the widest sense, encompassing literal and figurative relationships, including descendants, subjects, or a nation. In this context, it specifically denotes the offspring or descendants of the non-Israelite peoples who remained in the land, emphasizing the generational continuity of their presence and their inherited status.
* **"utterly to destroy" (Hebrew, _ḥāram'_):** This primitive root (H2763) means "to seclude," specifically by a ban, to devote to religious uses, often implying destruction. In the context of the Canaanite nations, it referred to their complete eradication as a holy war measure, to prevent their idolatry from corrupting Israel (cf. [Deuteronomy 7:1-5](/deuteronomy/7-1 "Deuteronomy 7:1-5 - Command to Destroy the Nations")). The use of this word here highlights Israel's failure to fulfill a divine mandate, resulting in the continued presence of these groups.
* **"tribute of bondservice" (Hebrew, _mas 'ōvēd'_):** This phrase combines two Hebrew words. _Mas_ (H4522) refers to a burden or a tax in the form of forced labor, a levy or conscription for service. _'Ōvēd_ (H5647) means "to work" or "to serve," implying a bondman or servant. Together, _mas 'ōvēd_ describes a compulsory labor service imposed on subjugated peoples, a common practice in the ancient Near East, here applied by Solomon to the remaining non-Israelites.
* **"unto this day" (Hebrew, _yôwm'_):** This phrase (H3117) uses the word for "day" in a temporal sense, often used adverbially to denote continuity or duration. It signifies that the practice of bondservice, or at least the presence of these subjugated peoples under Israelite rule, continued up to the time the book of Kings was written or compiled, emphasizing the long-term historical reality and consequences of Israel's actions.

#### Verse Breakdown
* **"Their children that were left after them in the land":** This clause identifies the specific demographic group in question: the descendants of the Amorites, Hittites, Perizzites, Hivites, and Jebusites, who were the original inhabitants of Canaan and had survived the Israelite conquest, continuing to reside within the promised land. It underscores their persistent, generational presence.
* **"whom the children of Israel also were not able utterly to destroy":** This crucial parenthetical statement explains the historical context for the presence of these non-Israelites. It directly attributes their survival to Israel's historical failure to fully obey God's command to completely dispossess the Canaanite inhabitants. This highlights a deep-seated pattern of incomplete obedience with significant theological and practical consequences.
* **"upon those did Solomon levy a tribute of bondservice":** This describes King Solomon's administrative action. He capitalized on the existing reality of these non-Israelite populations, conscripting them into a system of forced labor to support his extensive building projects. This was a pragmatic solution, allowing him to exempt the Israelites from such arduous physical work, as further clarified in the subsequent verse.
* **"unto this day":** This concluding phrase functions as a chronological marker, indicating the enduring nature of this policy or its consequences. It implies that the system of bondservice, or at least the subjugated status of these peoples under Israelite rule, persisted up to the time of the book's composition, signifying a long-term historical reality and the lasting impact of past decisions.

#### Literary Devices
The verse employs several significant literary devices that enrich its meaning. **Irony** is subtly present, as Israel's failure to "utterly destroy" the Canaanite nations—a direct act of disobedience to God's command—paradoxically provided Solomon with a readily available and extensive labor force for his grand kingdom-building projects. What began as a spiritual compromise inadvertently became a pragmatic solution for the kingdom's economic and architectural expansion. The phrase "unto this day" functions as a powerful **Historical Marker** or **Chronological Indicator**, emphasizing the long-lasting impact and continuity of this policy or situation. It bridges the gap between the past (Israel's incomplete conquest) and the present of the narrator, underscoring how historical decisions cast long shadows into the future. Furthermore, the verse subtly employs **Foreshadowing**, as the continued presence of these nations, even in servitude, would later contribute significantly to Israel's spiritual decline through intermarriage and the adoption of pagan practices, a recurring and tragic theme in the prophetic literature and the subsequent history of the divided kingdom.

### THEOLOGICAL AND THEMATIC CONNECTIONS
1 Kings 9:21 powerfully illustrates the enduring tension between divine command and human compromise, a pervasive theme throughout Israel's history. God's explicit directive for Israel to utterly dispossess the Canaanite nations was not merely about territorial conquest but fundamentally about preserving the spiritual purity and distinctiveness of His covenant people, shielding them from the corrupting influence of idolatry and pagan practices. Israel's failure in this regard, whether stemming from a lack of faith, military weariness, or pragmatic expediency, led to the continued presence of these groups within the land. Solomon, in his renowned wisdom and ambitious reign, leveraged this existing reality for the material benefit of his kingdom, establishing a system of forced labor. While administratively efficient, this arrangement was a direct consequence of past disobedience, and it subtly hints at the spiritual vulnerabilities that would plague Israel later, as these foreign elements often became sources of idolatry and syncretism within the kingdom. The verse thus serves as a sober reminder that incomplete obedience, even when seemingly advantageous in the short term, can have profound and lasting theological implications, shaping the destiny and spiritual health of a people across generations.

* [Deuteronomy 7:1-5](/deuteronomy/7-1 "Deuteronomy 7:1-5 - God's Command to Dispossess the Nations")
* [Judges 1:27-36](/judges/1-27-36 "Judges 1:27-36 - Examples of Incomplete Conquest")
* [Ezra 2:58](/ezra/2-58 "Ezra 2:58 - The Nethinim, Descendants of Temple Servants")

### REFLECTION AND APPLICATION
1 Kings 9:21 offers a profound lesson on the enduring consequences of incomplete obedience and the subtle allure of pragmatic compromise. Just as Israel's failure to fully dispossess the land led to a persistent foreign presence that Solomon then "managed" through bondservice, so too can our own areas of unaddressed disobedience or half-hearted commitment to God's commands create lingering issues in our lives. These "leftovers" of compromise, while perhaps appearing useful or convenient in the short term, can become insidious sources of spiritual vulnerability, subtly diverting us from God's perfect will and potentially leading to deeper entanglements with sin or worldly values. This verse challenges us to engage in honest self-examination: where might we be settling for less than God's best, allowing "tolerated" sins, unholy influences, or unbiblical practices to remain in our personal lives, families, or communities, rather than pursuing the radical, wholehearted obedience that leads to true freedom, purity, and flourishing? It also subtly invites us to consider the ethics of power and labor, even in ancient contexts, prompting us to reflect on how we treat those under our authority or those who provide essential services, ensuring that our practices are marked by justice, compassion, and the dignity inherent in every human being, created in God's image.

#### Questions for Reflection
* **In what areas of my life or our community might we be practicing "incomplete obedience," and what are the potential long-term consequences of these compromises?**
* **How does the phrase "unto this day" challenge me to consider the generational impact of my choices, both in terms of blessing and potential spiritual vulnerability?**
* **What does this passage reveal about the tension between divine command and human pragmatism, and how can I navigate this tension faithfully in my own decisions and actions?**

### FAQ

**Why didn't Israel "utterly destroy" these nations as commanded by God?**

Answer: The biblical narrative, particularly in the book of Judges, repeatedly highlights Israel's failure to fully dispossess the Canaanite nations. This failure stemmed from a variety of reasons, including a lack of complete faith in God's power, military weariness or perceived weakness, and a desire for pragmatic coexistence or economic gain through their labor. Rather than driving them out entirely, Israel often settled among them, made treaties, or put them to forced labor, as seen here with Solomon. This disobedience had severe consequences, as these remaining nations often led Israel into idolatry and moral corruption, as prophesied by the angel of the Lord in [Judges 2:1-3](/judges/2-1-3 "Judges 2:1-3 - Consequences of Disobedience").

**Was Solomon's use of "bondservice" ethical according to biblical standards?**

Answer: From a purely ancient Near Eastern perspective, Solomon's practice was common and generally considered a legitimate exercise of royal power over conquered or resident foreign populations. Within Israelite law, there was a clear distinction between the treatment of foreign bondservants and Israelite bondservants. Israelites could not be enslaved permanently and were to be released after a set period or in the Year of Jubilee ([Leviticus 25:39-46](/leviticus/25-39-46 "Leviticus 25:39-46 - Laws for Israelite Servants")). Foreigners, however, could be held as permanent bondservants, often referred to as "sojourners" or "aliens" who were part of the household. While Solomon's actions were technically permissible under the existing legal framework for non-Israelites, the underlying context is Israel's prior failure to fully obey God's command to dispossess these nations. Thus, the "bondservice" itself, while pragmatic and legally sanctioned for foreigners, was a consequence of a prior act of disobedience, highlighting the complex ethical landscape that arises when God's ideal is not fully realized.

### CHRIST-CENTERED FULFILLMENT
1 Kings 9:21, with its depiction of Israel's incomplete obedience and the resulting "bondservice" of the remaining nations, points powerfully to the redemptive work of Christ. Israel's failure to "utterly destroy" the spiritual enemies within the land foreshadows humanity's inherent inability to overcome the pervasive power of sin and death on its own. We are all, in a profound sense, born into "bondservice" to sin ([John 8:34](/john/8-34 "John 8:34 - Everyone who sins is a slave to sin")), utterly unable to truly free ourselves from its dominion or perfectly obey God's commands. Jesus, however, comes as the true and perfect Israelite, who accomplishes what Israel could not. He "utterly destroys" the works of the devil ([1_john/3-8](/1_john/3-8 "1 John 3:8 - Jesus Destroys the Works of the Devil")) and decisively breaks the power of sin and death through His sacrificial death and glorious resurrection. He frees us from the "bondservice" of sin, not by imposing a new form of servitude, but by granting true spiritual liberty and adoption into His family ([Romans 6:6-7](/romans/6-6-7 "Romans 6:6-7 - Freedom from Sin's Slavery")). In Christ, the ultimate "tribute" is paid, not by the forced labor of others, but by His voluntary offering of Himself, ushering in a new covenant where all are invited into sonship and freedom, no longer bound by the consequences of past disobedience or the chains of spiritual compromise ([Galatians 5:1](/galatians/5-1 "Galatians 5:1 - Freedom in Christ")).

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

Joshua 17:12

Yet the children of Manasseh could not drive out [the inhabitants of] those cities; but the Canaanites would dwell in that land.

Judges 1:21

¶ And the children of Benjamin did not drive out the Jebusites that inhabited Jerusalem; but the Jebusites dwell with the children of Benjamin in Jerusalem unto this day.

Joshua 15:63

As for the Jebusites the inhabitants of Jerusalem, the children of Judah could not drive them out: but the Jebusites dwell with the children of Judah at Jerusalem unto this day.

Genesis 9:25

And he said, Cursed [be] Canaan; a servant of servants shall he be unto his brethren.

Genesis 9:26

And he said, Blessed [be] the LORD God of Shem; and Canaan shall be his servant.

Nehemiah 11:3

Now these [are] the chief of the province that dwelt in Jerusalem: but in the cities of Judah dwelt every one in his possession in their cities, [to wit], Israel, the priests, and the Levites, and the Nethinims, and the children of Solomon's servants.

Ezra 2:55

The children of Solomon's servants: the children of Sotai, the children of Sophereth, the children of Peruda,