TRV
Translation
King James Version
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.
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.
World English Bible Messianic
their children who were left after them in the land, whom the children of Israel were not able utterly to destroy, of them Solomon raised a levy of bondservants to this day.
Geneva Bible (1599)
To wit, their children that were left after them in the lande, whome the children of Israel were not able to destroy, those did Salomon make tributaries vnto this day.
Young's Literal Translation
their sons who are left behind them in the land, whom the sons of Israel have not been able to devote--he hath even lifted up on them a tribute of service unto this day.
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In the KJVVerse 9,073 of 31,102
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Commentary on 1 Kings 9 verses 15–28
15 ¶ And this is the reason of the levy which king Solomon raised; for to build the house of the LORD, and his own house, and Millo, and the wall of Jerusalem, and Hazor, and Megiddo, and Gezer.
16 For Pharaoh king of Egypt had gone up, and taken Gezer, and burnt it with fire, and slain the Canaanites that dwelt in the city, and given it for a present unto his daughter, Solomon's wife.
17 And Solomon built Gezer, and Bethhoron the nether,
18 And Baalath, and Tadmor in the wilderness, in the land,
19 And all the cities of store that Solomon had, and cities for his chariots, and cities for his horsemen, and that which Solomon desired to build in Jerusalem, and in Lebanon, and in all the land of his dominion.
20 And all the people that were left of the Amorites, Hittites, Perizzites, Hivites, and Jebusites, which were not of the children of Israel,
21 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.
22 But of the children of Israel did Solomon make no bondmen: but they were men of war, and his servants, and his princes, and his captains, and rulers of his chariots, and his horsemen.
23 These were the chief of the officers that were over Solomon's work, five hundred and fifty, which bare rule over the people that wrought in the work.
24 But Pharaoh's daughter came up out of the city of David unto her house which Solomon had built for her: then did he build Millo.
25 And three times in a year did Solomon offer burnt offerings and peace offerings upon the altar which he built unto the LORD, and he burnt incense upon the altar that was before the LORD. So he finished the house.
26 And king Solomon made a navy of ships in Eziongeber, which is beside Eloth, on the shore of the Red sea, in the land of Edom.
27 And Hiram sent in the navy his servants, shipmen that had knowledge of the sea, with the servants of Solomon.
28 And they came to Ophir, and fetched from thence gold, four hundred and twenty talents, and brought it to king Solomon.
We have here a further account of Solomon's greatness.
I. His buildings. He raised a great levy both of men and money, because he projected a great deal of building, which would both employ many hands and put him to a vast expense, Kg1 9:15. And he was a wise builder, who sat down first, and counted the cost, and would not begin to build till he found himself able to finish. Perhaps there was some complaint of the heaviness of the taxes, which the historian excuses from the greatness of his undertakings. He raised it, not for war (as other princes), which would spend the blood of his subjects, but for building, which would require only their labour and purses. Perhaps David observed Solomon's genius to lie towards building, and foresaw he would have his head and hands full of it, when he penned that song of degrees for Solomon, which begins, Except the Lord build the house, those labour in vain that build it (Psa 127:1), directing him to acknowledge God in all his ways, and, by prayer and faith in his providence, to take him along with him in all his designs of this kind. And Solomon verily began his work at the right end, for he built God's house first, and finished that before he began his own; and then God blessed him, and he prospered in all his other buildings. If we begin with God, he will go on with us. Let the first-fruits be his, and the after-fruits will the more comfortably be ours, Mat 6:33. Solomon built a church first and then he was enabled to build houses, and cities, and walls. Those consult not their own interest that defer to the last what they design for pious uses. The further order in Solomon's buildings is observable. God's house first for religion, then his own for his own convenience, then a house for his wife, to which she removed as soon as it was ready for her (Kg1 9:24), then Millo, the town-house or guild-hall, then the wall of Jerusalem, the royal city, then some cities of note and strength in the country, which were decayed and unfortified, Hazor, Megiddo, etc. As he rebuilt these at his own charge, the inhabitants would be not only his subjects, but his tenants, which would increase the revenues of the crown for the benefit of his successors. Among the rest, he built Gezer, which Pharaoh took out of the hands of the Canaanites, and made a present of to his daughter, Solomon's wife, Kg1 9:16. See how God maketh the earth to help the woman. Solomon was not himself a warlike prince, but the king of Egypt, who was, took cities for him to build. Then he built cities for convenience, for store, for his chariots, and for his horsemen, Kg1 9:19. And, lastly, he built for pleasure in Lebanon, for his hunting perhaps, or other diversions there. Let piety begin, and profit proceed, and leave pleasure to the last.
II. His workmen and servants. In doing such great works, he must needs employ abundance of workmen. The honour of great men is borrowed from their inferiors, who do that which they have the credit of. 1. Solomon employed those who remained of the conquered and devoted nations in all the slavish work, Kg1 9:20, Kg1 9:21. We may suppose that they renounced their idolatry and submitted to Solomon's government, so that he could not, in honour, utterly destroy them, and they were so poor that he could not levy money on them; therefore he served himself of their labour. Herein he observed God's law (Lev 25:44, Thy bondmen shall be of the heathen), and fulfilled Noah's curse upon Canaan, A servant of servants shall he be unto his brethren, Gen 9:25. 2. He employed Israelites in the more creditable services (Kg1 9:22, Kg1 9:23): Of them he made no bondmen, for they were God's freemen, but he made them soldiers and courtiers, and gave them offices, as he saw them qualified, among his chariots and horsemen, appointing some to support the service of the inferior labourers. Thus he preserved the dignity and liberty of Israel and honoured their relation to God as a kingdom of priests.
III. His piety and devotion (Kg1 9:25): Three times in a year he offered burnt-offerings extraordinary (namely, at the three yearly feasts, the passover, pentecost, and feast of tabernacles) in honour of the divine institution, besides what he offered at other times, both statedly and upon special occasions. With his sacrifices he burnt incense, not himself (that was king Uzziah's crime), but the priest for him, at his charge, and for his particular use. It is said, He offered on the altar which he himself built. He took care to build it, and then, 1. He himself made use of it. Many will assist the devotions of others that neglect their own. Solomon did not think his building an altar would excuse him from sacrificing, but rather engage him the more to it. 2. He himself had the benefit and comfort of it. Whatever pains we take, for the support of religion, to the glory of God and the edification of others, we ourselves are likely to have the advantage of it.
IV. His merchandise. He built a fleet of trading ships at Ezion-geber (Kg1 9:26), a port on the coast of the Red Sea, the furthest stage of the Israelites when they wandered in the wilderness, Num 33:35. Probably that wilderness now began to be peopled by the Edomites, which it was not then. To them this port had belonged, but, David having subdued the Edomites, it now pertained to the crown of Judah. The fleet traded to Ophir in the East Indies, supposed to be that which is now called Ceylon. Gold was the commodity traded for, substantial wealth. It should seem, Solomon had before been Hiram's partner, or put a venture into his ships, which made him a rich return of 120 talents (Kg1 9:14), which encouraged him to build a fleet of his own. The success of others in any employment should quicken our industry; for in all labour there is profit. Solomon sent his own servants as factors, and merchants, and super-cargoes, but hired Tyrians for sailors, for they had knowledge of the sea, Kg1 9:27. Thus one nation needs another, Providence so ordering it that there may be mutual commerce and assistance; for not only as Christians, but as men, we are members one of another. The fleet brought home to Solomon 420 talents of gold, Kg1 9:28. Canaan, the holy land, the glory of all lands, had no gold in it, which teaches us that that part of the wealth of this world which is for hoarding and trading is not the best part of it, but that which is more immediately for the present support and comfort of life, our own and others'; such were the productions of Canaan. Solomon got much by his merchandise, but, it should seem, David got much more by his conquests. What were Solomon's 420 talents to David's 100,000 talents of gold? Ch1 22:14; Ch1 29:4. Solomon got much by his merchandise, and yet has directed us to a better trade, within reach of the poorest, having assured us from his own experience of both that the merchandise of wisdom is better than the merchandise of silver and the gain thereof than fine gold, Pro 3:14.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 15–28. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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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
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
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.
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
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.
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). 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), 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) 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). 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).