15 25<\/strong>. Of the levy which king Solomon raised (2Ch 8:4-11<\/span>)<\/p>\n 15<\/strong>. the reason of the levy<\/em> ] On the nature and amount of this compulsory service see notes on chap. 1Ki 5:13<\/span> seqq. The present passage explains the whole purpose for which it was enforced.<\/p>\n and Millo<\/em> ] This word is always found in the original with the definite article ‘the Millo’ (2Sa 5:9<\/span>; 1Ki 11:27 ; 2Ch 11:8<\/span>; 2Ch 32:5<\/span>). Wherever it occurs it is in connexion with the walls or fortifications of Jerusalem. In 2Ch 32:5<\/span> it is stated to be in the city of David. Now the most common rendering of the word in the LXX. is = ‘the citadel,’ a word which is constantly used in the Books of the Maccabees for the fortress on Mount Zion. It seems probable therefore that ‘the Millo’ was some specially important, and hence strongly fortified, portion of the oldest walls where they approached most closely to Zion. From 2Sa 5:9<\/span> we should conclude that the fortress was already existing before David conquered Jerusalem, and the name itself may have been given by the Jebusites.<\/p>\n and Hazor<\/em> ] A strong city, south of Kedesh-Naphtali in the north of Palestine. When the Israelites entered Canaan it was in the possession of king Jabin, but was taken and burnt by Joshua. Standing on a lofty position it was a post of much importance for the defence of the kingdom on the north. For this reason no doubt Solomon fortified it, but it must have already been rebuilt since its destruction by Joshua, for we read of it in Jdg 4:2<\/span>; Jdg 4:17<\/span>, as the city of another Jabin, whose commander in chief was Sisera, slain by Jael.<\/p>\n Megiddo<\/em> ] This city (Jos 12:21<\/span>) lay on the south side of the plain of Esdraelon, between Mt. Tabor and the modern bay of St Jean d’Acre, and must have been important as a protection against inroads from the northern highlands and from the direction of Phnicia, commanding, as it would, the great road from the sea to the plain of the Jordan. Megiddo lay within the tribe of Issachar, but was allotted to Manasseh (Jos 17:11<\/span>; 1Ch 7:29<\/span>). The city was famous for the overthrow of Sisera, but most especially as the place where king Josiah was slain in the war against Pharaoh-Necho (2Ki 23:29<\/span>).<\/p>\n Gezer<\/em> ] The position of this ancient city has not been identified, and it is not clear that there were not two places of the same name. One Gezer is mentioned (Jos 10:33<\/span>) in connexion with Lachish and Eglon and other places in the south part of Canaan, but a Gezer is also spoken of as in the land assigned to the children of Joseph (Jos 16:3<\/span>), that is, the tribe of Ephraim, and as being not far from Beth-horon. If these two be references to the same place the king of Gezer came a long distance to help the king of Lachish. It seems more likely that they were distinct towns. The Gezer in Ephraim did however remain in the possession of the Canaanites (see Jos 16:10<\/span>), and so the king of Egypt may have come against it (as we read in the next verse) without being at war with Israel. Yet the fortification by Solomon of a place to protect his dominions on the south makes it perhaps a little more probable that some place nearer Eglon and Lachish is meant in the present passage, for there Canaanites might also be dwelling.<\/p>\n Levy – <\/B>See the marginal reference note.<\/P> Millo – <\/B>See 2Sa 5:9<\/span> note. The Septuagint commonly render the word <\/SPAN><\/span> he<\/I> akra<\/I>, the citadel, and it may possibly have been the fortress on Mount Zion connected with the Maccabean struggles (1 Macc. 4:41; 13:49-52). Its exact site has not been determined.<\/P> And the wall of Jerusalem – <\/B>Davids fortification 2Sa 5:9<\/span>; 1Ch 11:8<\/span> had been hasty, and had now – fifty years later – fallen into decay. Solomon therefore had to repair the breaches of the city of David 1Ki 11:27<\/span>.<\/P> Hazor, Megiddo, and Gezer were three of the most important sites in the holy land. For the two first places, compare the marginal references and notes.<\/P> Gezer was a main city of the south. It was situated on the great maritime plain, and commanded the ordinary line of approach from Egypt, which was along this low region. The importance of Gezer appears from Jos 10:33<\/span>; Jos 12:12<\/span>, etc. Its site is near Tell Jezer, and marked now by Abu Shusheh. Though within the lot of Ephraim Jos 16:3<\/span>, and especially assigned to the Kohathite Levites Jos 21:21<\/span>, it had never yet been conquered from the old inhabitants (marginal references), who continued to dwell in it until Solomons time, and apparently were an independent people 1Ki 9:16<\/span>.<\/P> Pharaoh took it before the marriage of Solomon with his daughter, and gave it for a present – i. e., for a dowry. Though in the East husbands generally pay for their wives, yet dower is given in some cases. Sargon gave Cilicia as a dowry with his daughter when he married her to Ambris king of Tubal: and the Persian kings seem generally to have given satrapial or other high offices as dowries to the husbands of their daughters.<\/P><\/p>\n Verse 15<\/span>. This<\/B><\/I> is <\/B>the reason of the levy<\/B><\/I>] That is, in order to pay Hiram the sixscore talents of gold which he had borrowed from him (Hiram not being willing to take the Galilean cities mentioned above; or, having taken them, soon restored them again) he was obliged to lay a tax upon the people; and that this was a grievous and oppressive tax we learn from 1Kg 12:1-4<\/span>, where the elders of Israel came to Rehoboam, complaining of their heavy state of taxation, and entreating that their yoke might be made lighter.<\/P> <\/P> And Millo<\/B><\/I>] This is supposed to have been a deep valley between Mount Sion and what was called the city of Jebus, which Solomon filled up, and it was built on, and became a sort of fortified place, and a place for public assemblies.-See Calmet<\/I>.<\/P> <\/p>\n The levy which king Solomon raised; <\/B>both the levy of men, of which 1Ki 5:13<\/span>, and the levy of money upon his people and subjects, which is sufficiently evident from many scriptures. And this sentence may look both backward and forward. He raised this levy, both to pay what he owed to Hiram, which is mentioned before; and to build the works here following. <\/P> Millo<\/B> seems to have been an eminent, and large, and strong fort or castle in Jerusalem, as may be gathered from 1Ki 11:27<\/span>; 2Ch 32:5<\/span>. <\/P> Hazor, <\/B>in Naphtali. See Jos 11:10<\/span>; Jos 19:36<\/span>. <\/P> Megiddo, <\/B>in that part of the tribe of Manasseh within Jordan; of which see Jos 17:11<\/span>. <\/P> Gezer, <\/B>in Ephraim, Jos 21:21<\/span>. It now was, and long had been, in the possession of the Canaanites, Jos 16:10<\/span>; Jdg 1:29<\/span>, and permitted so to be by David and Solomon, either by neglect, or because they were busied in greater and more necessary employments. <\/P> <\/p>\n 15-24. this is the reason of thelevy<\/B>A levy refers both to men and money, and the necessity forSolomon making it arose from the many gigantic works he undertook toerect. <\/P> Millo<\/B>part of the fortof Jerusalem on Mount Zion (2Sa 5:9<\/span>;1Ch 11:8<\/span>), or a row of stonebastions around Mount Zion, Millo being the great corner tower ofthat fortified wall (1Ki 11:27<\/span>;2Ch 32:5<\/span>). <\/P> the wall of Jerusalem<\/B>eitherrepairing some breaches in it (1Ki11:27<\/span>), or extending it so as to enclose Mount Zion. <\/P> Hazor<\/B>fortified onaccount of its importance as a town in the northern boundary of thecountry. <\/P> Megiddo<\/B>(nowLeijun)Lying in the great caravan road between Egypt and Damascus,it was the key to the north of Palestine by the western lowlands, andtherefore fortified. <\/P> Gezer<\/B>on the westernconfines of Ephraim, and, though a Levitical city, occupied by theCanaanites. Having fallen by right of conquest to the king of Egypt,who for some cause attacked it, it was given by him as a dowry to hisdaughter, and fortified by Solomon.<\/P><\/p>\n And this is the reason of the levy which King Solomon raised<\/strong>,…. Both of men to work, 1Ki 5:13<\/span>, and of money to defray the expense:<\/p>\n it was for to build the house of the Lord<\/strong>; the temple:<\/p>\n and his own house<\/strong>; or palace:<\/p>\n and Millo<\/strong>; which he repaired: [See comments on 1Sa 5:9]<\/span>.<\/p>\n and the wall of Jerusalem<\/strong>; which, as Abarbinel says, was a large building, there being three walls one within another:<\/p>\n and Hazor<\/strong>; a city in the tribe of Naphtali, and which had been a royal city with the Canaanites; see Jos 11:1<\/span><\/p>\n and Megiddo<\/strong>; which was in the tribe of Manasseh, Jos 17:11<\/span><\/p>\n and Gezer<\/strong>; which was in the tribe of Ephraim, and formerly a royal city of the Canaanites, Jos 10:33<\/span>.<\/p>\n Solomon’s Buildings; Solomon’s Greatness.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 991.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/P> <\/TD> <\/TR> <\/TABLE> 15 And this is<\/I> the reason of the levy which king Solomon raised; for to build the house of the LORD<\/B>, and his own house, and Millo, and the wall of Jerusalem, and Hazor, and Megiddo, and Gezer. 16 For<\/I> 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<\/I> a present unto his daughter, Solomon’s wife. 17 And Solomon built Gezer, and Beth-horon 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<\/I> all the people that were<\/I> left of the Amorites, Hittites, Perizzites, Hivites, and Jebusites, which were<\/I> 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<\/I> men of war, and his servants, and his princes, and his captains, and rulers of his chariots, and his horsemen. 23 These were<\/I> the chief of the officers that were<\/I> 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<\/I> 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<\/B>, and he burnt incense upon the altar that was<\/I> before the LORD<\/B>. So he finished the house. 26 And king Solomon made a navy of ships in Ezion-geber, which is<\/I> 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<\/I> to king Solomon.<\/P> We have here a further account of Solomon’s greatness.<\/P> 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, v.<\/I><\/span> 15<\/span>. 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<\/I> (Ps. cxxvii. 1<\/span>), 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, Matt. vi. 33<\/span>. 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 (v.<\/I><\/span> 24<\/span>), 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, c. 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, <i>v.<\/span> 16<\/span><\/U><\/span>. See how God maketh the earth to help the woman.<\/I> 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, v.<\/I><\/span> 19<\/span>. And, lastly,<\/I> 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.<\/P> 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, 1Ki 9:20<\/span>; 1Ki 9:21<\/span>. 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. xxv. 44<\/span>, Thy bondmen shall be of the heathen<\/I>), and fulfilled Noah’s curse upon Canaan, A servant of servants shall he be unto his brethren,<\/I> Gen. ix. 25<\/I><\/span>. 2. He employed Israelites in the more creditable services (1Ki 9:22<\/span>; 1Ki 9:23<\/span>): Of them he made no bondmen,<\/I> 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.<\/P> III. His piety and devotion (v.<\/I><\/span> 25<\/span>): Three times in a year<\/I> 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<\/I> himself built.<\/I> 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.<\/P> IV. His merchandise. He built a fleet of trading ships at Ezion-geber (v.<\/I><\/span> 26<\/span>), a port on the coast of the Red Sea, the furthest stage of the Israelites when they wandered in the wilderness, Num. xxxiii. 35<\/span>. 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.<\/I> 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 (v.<\/I><\/span> 14<\/span>), 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.<\/I> Solomon sent his own servants as factors, and merchants, and super-cargoes, but hired Tyrians for sailors, for they had knowledge of the sea,<\/I> v.<\/span> 27<\/span><\/U><\/I><\/span>. 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,<\/I> v.<\/span> 28<\/span><\/U><\/I><\/span>. 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<\/I> to David’s 100,000 talents of gold?<\/I>1Ch 22:14<\/span>; 1Ch 29:4<\/span>. 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,<\/I> Prov. iii. 14<\/I><\/span>.<\/P><\/p>\n CRITICAL AND EXPLANATORY NOTES<\/strong>.<\/p>\n 1Ki. 9:15-19<\/span>. Solomon fortified the border cities especially open to attacks from foes, and carried out building projects for the public health and advantage. The levy which King Solomon raisedComp. notes on chap. 1Ki. 5:13<\/span>. <\/p>\n 1Ki. 9:23<\/span> shows whom the levy<\/em> included. <\/p>\n 1Ki. 9:22<\/span>. Men of war<\/strong> = officials of the war department. Rulers of his chariots<\/strong> Rather, royal adjutantsthe royal body guard. 1Ki. 9:24-25<\/span> are inserted here without apparent connection with the narrative, but by referring back to the events which embarrassed Solomon at the beginning of his reign (chap. 1Ki. 3:1-4<\/span>), they mark the completion of his building projects and hence the fulfilment of all his desire<\/em>. <\/p>\n 1Ki. 9:26<\/span>. Navy of ships<\/strong>The Sept., Chald. and Arab. have the singular ship<\/em>, both here and 1Ki. 9:27<\/span>; yet means a fleet. Ezion-geber<\/em>, a port at the eastern head of the Red Sea. Elioth<\/em>, Elim, where a grove of terebinth trees still stands at the head of the gulf. <\/p>\n 1Ki. 9:28<\/span>. Gold, four hundred and twenty talents<\/strong>2Ch. 8:18<\/span> states 450, a mere change of the cipher (50) into (20): calculated to value 2,604,000.W. H. J.<\/p>\n HOMILETICS OF <\/em>1Ki. 9:15-28<\/span><\/em><\/p>\n THE IMPERATIVE EXIGENCIES OF REGAL MAGNIFICENCE<\/p>\n Solomon had the wisdom to conceive how his little inland kingdom could be raised into greatness and importance; and it excites our admiration to observe the skilful combinations by which he accomplished his aims. His relations with Egypt, Arabia, and Tyre, by which he seemed to open up the resources of the East and the West, tended to the rapid aggrandisement of his empire. One luxury demanded another; and the increase of riches seemed to beget the desire for more. In these verses we have some indications of the manifold exigencies of regal magnificence.<\/p>\n I. There is the demand for architectural display<\/strong> (1Ki. 9:15<\/span>; 1Ki. 9:17-19<\/span>). The character of a nation is known by its public buildings. The great nations of antiquity have been famous for the grandeur of their erections. No other Israelitish king ever built so much as Solomon. The sacred narrative would not have given such prominence to his buildings but for their relation to the Theocratic kingdom. They were designed to further the greatness, power, and splendour of the Theocracy of which the Templethe House of Jehovahwas the ostensible centre. After first building the Temple, his chef-duore<\/em> Solomon erected his own royal palace, fortified Jerusalem, and built cities and fortresses in different parts of his dominions. And yet where are these vast structures to-day? They have succumbed to the violence of dynastic changes, and the relentless ravages of time. From the gorgeous temple of Moriah to the massive and elaborate edifices of Tadmor in the Wilderness, whose ruins now lie lonely and forsaken, like bleached bones on a long-neglected battle-field, the same fate has overtaken them. It is not possible to conceive higher ideas of Solomons magnificence than these ruins present, nor more humiliating ideas of the vanity and weakness of all human splendour.<\/p>\n II. There is the employment of forced labour<\/strong> (1Ki. 9:15<\/span>; 1Ki. 9:20-21<\/span>). The greater portion of the levies of men employed by Solomon in his public works were drawn from the subjugated nations; but still the Israelites were not exempt. This was, perhaps, the first time the Israelites were called upon to perform forced labour. It had been prophesied, when they desired a king, that, if they insisted on having one, he would take their men-servants and their maid-servants, and their goodliest young men, and put them to work (1Sa. 8:16<\/span>); and David had bound to forced service the strangers that were in the land of Israel (1Ch. 22:2<\/span>); but hitherto the Israelites had escaped. Solomon now, in connection with his proposed work of building the Temple, with the honour of God as an excuse, laid this burden upon them. As to the system adopted, see chap. 1Ki. 5:13-14<\/span>. This, though a light form of task work, was felt by the Israelites to be a great oppression. But the great works of an imperious prince must proceed, and he who will not voluntarily help must be compelled. Every form of human slavery is degrading. Most of the great buildings of antiquity are the work of slaves. Will the works of freemen be more enduring?<\/p>\n III. There is the maintenance of a costly court<\/strong> (1Ki. 9:22-23<\/span>). The court of Solomon was on a scale of magnificence never attempted in Israel before or since his day. The great officers are now for the first time called by one general namePrinces<\/em>. The union of priestly and secular functions still continued. The Palace was next in point of splendour to the Temple, and the Porch of the Palace was the gem and centre of the whole empire. The royal banquets were of the most superb kind. All the plate and drinking vessels were of gold. There was a constant succession of guests. The train of servants was such as had never been seen before. There were some who sat in the kings presence, others who always stood, others who were his cup-bearers, others musicians. His stables were on the most splendid scale. In the midst of this gorgeous array was the sovereign himself. The king is fair, with superhuman beauty; his sword is on his thigh; he rides in his chariot, or on his war-horse; his archers are behind him, his guards are round him; his robes are so scented with the perfumes of India or Arabia that they seem to be nothing but a mass of myrrh, aloes, and cassia. The queen, probably from Egypt, the chief of all his vast establishment of wives and concubines, themselves the daughters of kings, was by his side, glittering in the gold of Ophirone blaze of glory, as she sat by him in the interior of the palace; her attendants, gorgeously arrayed, are behind her; she has left her father and her fathers house; her reward is to be in the greatness of her descendants. Such is the splendour of Solomons court, which, even down to the outward texture of their royal robes, lived in the traditions of Israel (Stanley in loco<\/em>). The dignity of royalty should be maintained in accordance with the wealth and resources of the nation.<\/p>\n IV. There is the call for elaborate defence<\/strong>. <\/p>\n 1. A standing army must be maintained<\/em> (1Ki. 9:22-23<\/span>). The three military bodies remain as in the days of David. The commander of the host is the priestly warrior, Benaiah, who succeeded the murdered Joab. The six hundred heroes of Davids early life only once pass across the scene. Sixty of them attended Solomons litter, to guard him from banditti on his way to Lebanon. The guard appear only as household troops, employed on state occasions. <\/p>\n 2. Strong fortifications must be erected<\/em> (1Ki. 9:15<\/span>; 1Ki. 9:19<\/span>). Jerusalem, the capital, is surrounded by massive walls and strengthened with a huge tower. Garrison cities are built in various parts of the country to keep the insurrectionary inhabitants in check, and to protect the nation against invaders. As a people grows in riches and in power, every necessary preparation is made at least to defend its possessions. The wealth of a nation tempts the cupidity of greedy and ambitious marauders.<\/p>\n V. There is the burden of an oppressive taxation<\/strong> (1Ki. 9:15<\/span>, comp. with chap. 1Ki. 12:1-4<\/span>). The vast levies of men raised by Solomon to build the Temple, the palace, and the fortifications of Jerusalem and other cities, must have severely taxed the people, and this grievous yoke perhaps grew heavier with Solomons advance of years. The people who once clamoured for a king, that they might be like the nations around them, now began to realize the truth of Samuels prediction as to the cost of maintaining a king and court (1Sa. 8:11-18<\/span>). This taxation was so heavy that it appears to have been the principal cause of the revolt of the ten tribes on the death of Solomon. The government of the wise king was rapidly becoming as odious to the Israelites as that of the race of Tarquin, in spite of all their splendid works, to the patricians of Rome. Matterings of the coming storm were already heard, both abroad and at home. No government can long flourish that rests on the tyranny and oppression of the people. An excessive taxation drains the fountain of a nations productive power.<\/p>\n VI. There is the necessity for extended commerce<\/strong> (1Ki. 9:26-28<\/span>). The exhaustion of the ample means left by his father, and the inadequacy of the ordinary sources of revenue to cover his vast expenses in sacred and regal building, as well us to sustain the great expense of his magnificent court and numerous household, led Solomon to turn his attention to commerce. His sagacity taught him that the Phnicians, with whom he had become acquainted, had risen to extraordinary prosperity and great wealth solely as the result of commerce. He therefore joined Hiram in building and equipping a fleet of ships which sailed from the Red Sea, and brought in the rich productions from the far East. Necessity is the mother of invention for nations as for individuals. The grandest commercial ventures have sprung out of the pressing necessity of the hour. The increase of commerce is the increase of fresh necessities: commerce begets commerce. It is the life of national prosperity.<\/p>\n LESSONS:<\/p>\n 1. Royalty has its undoubted rights and privileges<\/em>. <\/p>\n 2. The glory of royalty is to promote the best welfare of the people<\/em>. <\/p>\n 3. The government that suppresses commerce beggars itself<\/em>.<\/p>\n GERM NOTES ON THE VERSES<\/em><\/p>\n 1Ki. 9:15-19<\/span>. National architecture<\/strong>. <\/p>\n 1. Is an evidence of the wealth and genius of a nation. 1Ki. 9:15-23<\/span>. The plans and arrangements of Solomon for the benefit and protection of the land. <\/p>\nFuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
2. Has a powerful influence in the culture of the national taste and character.
3. May remain when the true greatness of a nation has passed away.<\/p>\n