1 Reis 11
Warren Wiersbe · Citado em PreceptAustin
1 Reis 11
Wiersbe: The death of King David and his general Joab meant that it was safe for Hadad and his band to return to Edom. There Hadad planned to strengthen the nation and direct a series of attacks against the Israelites. Hadad knew he couldn’t take over Solomon’s kingdom, but the Lord used him to harass Solomon and his troops in a series of border attacks. This constant irritation from the south (ED: EDOM IS SOUTH AND EAST OF ISRAEL) should have reminded Solomon that God was disciplining him and calling him back to a life of obedience. (Bible Exposition Commentary) Utley on slept with his fathers - "Slept" (Qal PERFECT) is an idiom for death (i.e., Job 20:11; Job 21:26). The full phrase is especially used of kings (cf. 1Ki 1:21; 1Ki 2:10; 1Ki 11:21,43; 1Ki 14:20). (WHERE ARE THE DEAD?) This has nothing to do with the modern theological theory of "soul sleep" (SOUL SLEEP IS A FALSE TEACHING) 1 Kings 11:22 Then Pharaoh said to him, "But what have you lacked with me, that behold, you are seeking to go to your own country?" And he answered, "Nothing; nevertheless you must surely let me go." But: Jer 2:31 Lu 22:35 let me go: 2Sa 18:22,23 Ps 37:8 Mk 14:31 HADAD INSISTS ON RETURNING TO EDOM Then Pharaoh said to him, "But what have you lacked with me, that behold, you are seeking to go to your own country?" And he answered, "Nothing; nevertheless you must surely let me go - Hadad is insistent that he be allowed to return to his home country. He undoubtedly harbored considerable animosity toward Israel for David and Joab killing so many Edomites. The Bible does not give us many details as to what adversarial actions Hadad took against Solomon or how successful he was. Geographically speaking Hadad would have been an adversary to Solomon from the south and east (See map above). Divine discipline is God calling us back to obedience. Lord give us ears to hear and hearts to repent. Amen Jewish Study Bible suggests that because of Hadad on the south and east "Solomon’s overland caravans from Eilat most likely followed routes in the eastern Sinai to avoid Edomite raiders." NET NOTE - This lengthy description of Hadad's exile in Egypt explains why Hadad wanted to oppose Solomon and supports the author's thesis that his hostility to Solomon found its ultimate source in divine providence. Though Hadad enjoyed a comfortable life in Egypt, when the LORD raised him up (apparently stirring up his desire for vengeance) he decided to leave the comforts of Egypt and return to Edom. 1 Kings 11:23 God also raised up another adversary to him, Rezon the son of Eliada, who had fled from his lord Hadadezer king of Zobah. God: 1Ki 11:14 2Sa 16:11 Ezr 1:1 Isa 13:17 37:26 45:5 Eze 38:16 Hadadezer: 2Sa 8:3 10:8,15-18 1Ch 18:3-9 19:6,16-19, Ps 60:1 Source: Borrow Bible Knowledge Commentary (page 509) GOD RAISES A SECOND ADVERSARY TO SOLOMON God also raised up another adversary (satan; Lxx - satanas! cf 1Pe 5:8+) to him, Rezon the son of Eliada, who had fled from his lord Hadadezer king of Zobah - Opposition is not accidental! God as the ultimate Actor/Director behind the scenes and always controls the scenes He is behind (see Providence). Here we see God demonstrating His sovereignty over human events raised up another adversary against Solomon, this time one who would come against Solomon from the North (Aram - Syria). Rezon is not merely ambitious but is divinely permitted and positioned as an instrument of discipline. Did you catch the word "another?" What's the point? Clearly the writer is showing escalation, that God is "turning up the heat" on King Solomon because Solomon had turned his heart away from Yahweh (1Ki 11:9,10). Hadad the Edomite (1Ki 11:14-22) is already on the scene and now Rezon joins the opposition to Solomon, a disobedient king whose reign was once marked by shalom (peace) on every sid (1Ki 4:24+). 🙏 THOUGHT - BE AWARE! And BEWARE! This verse reflects the biblical pattern that when we, as God’s children (Jn 1:12+, 1Jn 3:1+) turn from Him, He, as our loving Father, may raise external pressures (on our "le derrière") to awaken us so that we repent and come to their senses (cf 2Ti 2:24,25+)! Been there! Done that! Are you currently being disciplined by the LORD? Then take some time and study what the writer of Hebrews says about Fatherly discipline in Hebrews 12:5-11+ (don't miss the "fruit of divine discipline" in verses 10 and 11). It is interesting to consider that Rezon may have even used the very chariots Solomon had sold to the Arameans as described in 1Ki 10:29! And a chariot was imported from Egypt for 600 shekels of silver, and a horse for 150; and by the same means they exported them to all the kings of the Hittites and to the kings of the Arameans (SYRIA AREA WHERE REZON RESIDED). Rezon the son of Eliada, who had fled from his lord Hadadezer king of Zobah - Scripture is not speaking in abstractions. God’s discipline unfolds through identifiable people and nations operating within history. This verse summarizes Rezon’s background and motivation. Hadadezer had been defeated by David (2 Samuel 8:3–8), and Rezon’s flight places him among the displaced and resentful survivors of Israel’s earlier expansion. What once looked like a settled victory under David now returns as a lingering consequence in Solomon’s day. This verse teaches that past victories do not guarantee future peace when covenant faithfulness erodes. God does not abandon Solomon outright, but He withdraws the protective quiet that once surrounded his kingdom. The adversary becomes a living reminder that peace is sustained not by wisdom, wealth, or legacy, but by continued obedience to the LORD. Trust and obey for there is no other way to be "happy" in Jesus than to trust and obey! REZON - re'-zon (rezon; Rhazon): Son of Eliadah, and a subject of Hadadezer, king of Zobah (1 Ki 11:23). The name appears to be given as chezyon; Hazein (1 Ki 15:18; see HEZION), where he is the father of Tabrimmon, whose son Ben-hadad I is known through his league with Asa, king of Judah. When David conquered Zobah, Rezon renounced his allegiance to Hadadezer and became powerful as an independent chief, capturing Damascus and setting up as king. Along with Hadad, the noted Edomite patriot, he became a thorn in the side of Solomon, the one making himself obnoxious in the South, the other in the North, of the kingdom of Israel, both being animated with a bitter hatred of the common foe. It is said of Rezon that he "reigned over Syria" (1 Ki 11:25), and if the surmise adopted by many scholars is correct that he is the same as Hezion (1 Ki 15:18), then he was really the founder of the dynasty of Syrian kings so well known in the history of this period of Israel; and the line would run: Rezon, Tabrimmon, Ben-hadad I, and Ben-hadad II. 1 Kings 11:24 He gathered men to himself and became leader of a marauding band, after David slew them of Zobah; and they went to Damascus and stayed there, and reigned in Damascus. to Damascus: 1Ki 19:15 20:34 Ge 14:15 Ac 9:2 Second Adversary from North (Damascus) ESV Global Study Bible REZON ADVERSARY FROM THE NORTH He gathered men to himself and became leader of a marauding band (gedud), after David slew them of Zobah; and they went to Damascus and stayed there, and reigned in Damascus - Rezon became a raider from the north of Solomon's kingdom. The verb reigned implies he was like a king. Warren Wiersbe: Rezon established a dynasty of strong rules in the area (known as Aram), all of whom gave trouble to the kings of Judah (1Ki 15:18-20; 20:1ff; 2 Kings 8-13 and 15-16 passim.) Rezon was king of Aram (Syria) during the time of Isaiah the prophet (Isa. 7:1-8; 8:6; 9:11). (Bible Exposition Commentary) (NOTE ON ARAM - "Aram" refers to Syria, particularly the Kingdom of Aram-Damascus. Aram was often an enemy of Israel, frequently attacking Samaria and fighting against Israel’s kings. God used Aram as an instrument of judgment.) Marauding band (01416) gedud from gadad = to penetrate, cut. This refers to a marauding band, a raiding party, or a group that makes inroads into enemy territory, sometimes referring to Israel's forces (2Sa 4:2, 2Ch 22:1), but more often bands raiding into Israel (Gen. 49:19; 1 Sam. 30:8, 15, 23; 1 Ki. 11:24; 2 Ki. 5:2; 6:23; 24:2). Vine adds gedud "trepresents individuals or a band of individuals who raid and plunder an enemy. The units that perform such raids may be a group of outlaws ("bandits"), a special unit of any army, or an entire army. Ancient peoples frequently suffered raids from their neighbors. When the Amalekites "raided" Ziklag, looting and burning it while taking captive the wives and families of the men who followed David, he inquired of God, "Shall I pursue after this troop? shall I overtake them?" (1 Sam. 30:8). In this case, the "raiding band" consisted of the entire army of Amalek. This meaning of gedûd occurs for the first time in Gen. 49:19: "…A troop shall overcome him." Here the word is a collective noun referring to all the "band of raiders" to come. When Job described the glory of days gone by, he said he "dwelt as a king in the army [nasb, "troops"]" (Job 29:25). When David and his followers were called a gedûd, they were being branded outlaws, men who lived by fighting and raiding (1 Kings 11:24)." (Vine's Expository Dictionary) Victor Hamilton - The word usually refers to those who take part in a military raid, but occasionally it may refer to the raid itself: 2 Samuel 3:22. More often than not, the noun refers not to Israel's own troops but to those of her enemies: 1 Samuel 30:8, 15, 23; 1 Kings 11:24; 2 Kings 5:2; 2 Kings 6:23; 2 Kings 24:2. In certain situations God may allow these unbelievers to inflict damage on his own people for chastisement (Jeremiah 18:22). A gedûd could operate officially under royal sponsorship: 2 Samuel 3:22 (David); 2 Samuel 4:2 (Ishbosheth); 2 Chron. 22:1 (Ahaziah); 2 Chron. 25:9-10 (Amaziah); 2 Chron. 26:11 (Uzziah). The function of such troops, perhaps mercenaries, was not to acquire land, but rather to put pressure for conformity on peoples already reduced to vassalage. In some cases these bands became primarily looters. This is the case of the "band" of the Amalekites mentioned in 1 Samuel 30:8, 15, 23. There are a few references in the Bible to gedûd who operate independently; thus, "troop of robbers" in Hosea 6:9; Hosea 7:1. Two times the book of Job refers to God's gedûd: Job 19:12; Job 25:3, analogous to Yahweh ṣebā’ôt, "Lord of hosts/armies." Job says that he himself was once like a king among his "troops" (Job 29:25). (See online TWOT) GEDUD - 33X/29V - band(6), band of raiders(1), Bandits(1), bands(7), divisions(1), marauding band(2), marauding bands(1), raid(1), raiders(3), troop(2), troops(7), troops*(1). Gen. 49:19; 1 Sam. 30:8; 1 Sam. 30:15; 1 Sam. 30:23; 2 Sam. 3:22; 2 Sam. 4:2; 2 Sam. 22:30; 1 Ki. 11:24; 2 Ki. 5:2; 2 Ki. 6:23; 2 Ki. 13:20; 2 Ki. 13:21; 2 Ki. 24:2; 1 Chr. 7:4; 1 Chr. 12:18; 1 Chr. 12:21; 2 Chr. 22:1; 2 Chr. 25:9; 2 Chr. 25:10; 2 Chr. 25:13; 2 Chr. 26:11; Job 19:12; Job 25:3; Job 29:25; Ps. 18:29; Jer. 18:22; Hos. 6:9; Hos. 7:1; Mic. 5:1 1 Kings 11:25 So he was an adversary to Israel all the days of Solomon, along with the evil that Hadad did; and he abhorred Israel and reigned over Aram. all the days: 1Ki 5:4 2Ch 15:2 abhorred: Ge 34:30 De 23:7 2Sa 16:21 Ps 106:40 Zec 11:8 Related Passages: 1 Kings 5:4+ “But now the LORD my God has given me rest on every side; there is neither adversary nor misfortune. REZIN AND HADAD THORNS IN SOLOMON'S SIDE So he was an adversary (satan; Lxx - satanas) to Israel all the days of Solomon, along with the evil that Hadad did; and he abhorred (qut) Israel and reigned over Aram (another name for Syria) - The time phrase all the days of Solomon needs to be qualified. We know that in the early days of King Solomon God had given him rest on every side so that there was neither adversary nor misfortune. (1Ki 5:4+). But after Solomon sowed the seeds of sin, God allowed Rezon and Hadad to carry out evil against Israel. The specific nature of the evil is not described in the Bible, but clearly it brought an end to the rest that Israel had experienced under the first half of Solomon's reign. William Barnes "Solomon faced two different "satans" (adversaries), so to speak, one to the southeast and the other to the northeast of his kingdom.The aftermath to Solomon's improper priorities, seen in his excess regarding horses and wives, begins to unfold with the veritable "satans" (see note on 1Ki 11:14) he faces. Two of the three "satans" (adversaries) are mentioned in this section of the Solomonic story, while the third and perhaps most far-reaching adversary (although never explicitly termed "a satan"), Jeroboam son of Nebat, is reserved for the next section." Although God often demonstrates his wrath or judgment by, as it were, doing nothing (as seen when God abandons the wicked to the rightful results of their wayward actions; see Ro 1:24, 26, 28+), this is clearly not the case in the present text. The text does not wrestle with the theological conundrum of the origin of evil that seems implicit in God raising up these two "satans" (1Ki 11:14, 23) against Solomon and Israel. The text simply speaks in shorthand: An enemy appears—that is the will of God. An enemy triumphs—again this is God's doing. Solomon's two adversaries in this passage are Hadad the Edomite and Rezon son of Eliada. Both enemies are (1) international (which is ironic, since a major reason for Solomon's many marriages was to secure international peace), and (2) associated with the results of David's military activities (see especially 1Ki 11:15-16, 24). If God wills otherwise, peace cannot be guaranteed, whether by diplomatic alliances or by military activity. Solomon, whose very name means "peace" (cf. 1 Chr 22:9), and who was promised peace earlier in his reign (1Ki 3:11-14; also cf. 1Ki 5:3-4), will not leave a lasting legacy of peace, for his heart did not remain truly devoted to his Lord. What a sobering reminder to us today, who still long for the return of the Prince of Peace, until which time we will continue to have "wars and threats of wars" (see Mt 24:6). (1-2 Kings - Page 110) THOUGHT - I would submit these two external adversaries were a reflection of the mercy of God to King Solomon. Why do I say that? Why does God discipline His children (and I do believe Solomon was saved but he will suffer loss, but he himself will be saved, yet so as through fire. 1Co 3:15+)? Ultimately He disciplines us to get our attention when we are deceived by and ensnared in sin! His desire is not that Solomon (or we) would remain mired in that detestable sin, but that he (we) would come to his senses, confess and repent. I call this cutting our losses! Hebrews 12:11+ sums up the goal of God's hand of discipline stating that "All discipline for the moment seems not to be joyful, but sorrowful; yet to those who have been trained by it, afterwards it yields the peaceful fruit of righteousness." This axiomatic truth begs the question - Are you currently experiencing "thorns in your side" from a "Hadad" or a "Rezon"? If so, confess and repent (1Jn 1:9+, Pr 28:13+) and walk in the light (1Jn 1:7+), lest God has to bring more destructive discipline in your life as he did in the life of Solomon. Abhorred (loathed)(06973) qut means to be or make disgusted, to loathe, to be sick of. It denotes deep emotional reaction of issuing in a desired repulsion (or destruction) of the object abhorred. Quts refers to God's revulsion toward pagan practices (Lev. 20:23); by Israel toward manna (ungratefully and wrongly) after eating it for years (Num. 21:5; cf. Ps. 78:22-25); by Rebekah toward her Hittite daughters-in-law (Gen. 27:46); and by Solomon's son toward the Lord's rebuke (Prov. 3:11). It also signified the loathing felt by enemies toward Israel's prosperity (Ex. 1:12; Num. 22:3). In Isaiah 7:6, the causative sense means to vex. By taking over, the enemies planned to cause Judah to abhor them. QUT - 9V - abhorred(2), dread(3), loathe(2), terrorize(1), tired(1). Gen. 27:46; Exod. 1:12; Lev. 20:23; Num. 21:5; Num. 22:3; 1 Ki. 11:25; Prov. 3:11; Isa. 7:6; Isa. 7:16 ARAM - "Aram" refers to Syria, particularly the Kingdom of Aram-Damascus. "Aram" comes from the Hebrew אָרָם, which may mean "high" or "elevated." In the Old Testament, "Aram" refers to regions of Syria, northern Israel, and parts of Mesopotamia. The Arameans were a Semitic people who lived in these areas and often fought against Israel, frequently attacking Samaria and fighting against Israel’s kings. God used Aram as an instrument of judgment in His discipline of Solomon. ARAM - 115V - Aram(65), Aram-maacah*(1), Arameans(64). Gen. 10:22; Gen. 10:23; Gen. 22:21; Jdg. 10:6; 2 Sam. 8:5; 2 Sam. 8:6; 2 Sam. 8:12; 2 Sam. 8:13; 2 Sam. 10:6; 2 Sam. 10:8; 2 Sam. 10:9; 2 Sam. 10:11; 2 Sam. 10:13; 2 Sam. 10:14; 2 Sam. 10:15; 2 Sam. 10:16; 2 Sam. 10:17; 2 Sam. 10:18; 2 Sam. 10:19; 2 Sam. 15:8; 1 Ki. 10:29; 1 Ki. 11:25; 1 Ki. 15:18; 1 Ki. 19:15; 1 Ki. 20:1; 1 Ki. 20:20; 1 Ki. 20:21; 1 Ki. 20:22; 1 Ki. 20:23; 1 Ki. 20:26; 1 Ki. 20:27; 1 Ki. 20:28; 1 Ki. 20:29; 1 Ki. 22:1; 1 Ki. 22:3; 1 Ki. 22:11; 1 Ki. 22:31; 1 Ki. 22:35; 2 Ki. 5:1; 2 Ki. 5:2; 2 Ki. 5:5; 2 Ki. 6:8; 2 Ki. 6:9; 2 Ki. 6:11; 2 Ki. 6:23; 2 Ki. 6:24; 2 Ki. 7:4; 2 Ki. 7:5; 2 Ki. 7:6; 2 Ki. 7:10; 2 Ki. 7:12; 2 Ki. 7:14; 2 Ki. 7:15; 2 Ki. 7:16; 2 Ki. 8:7; 2 Ki. 8:9; 2 Ki. 8:13; 2 Ki. 8:28; 2 Ki. 8:29; 2 Ki. 9:14; 2 Ki. 9:15; 2 Ki. 12:17; 2 Ki. 12:18; 2 Ki. 13:3; 2 Ki. 13:4; 2 Ki. 13:5; 2 Ki. 13:7; 2 Ki. 13:17; 2 Ki. 13:19; 2 Ki. 13:22; 2 Ki. 13:24; 2 Ki. 15:37; 2 Ki. 16:5; 2 Ki. 16:6; 2 Ki. 16:7; 2 Ki. 24:2; 1 Chr. 1:17; 1 Chr. 2:23; 1 Chr. 7:34; 1 Chr. 18:5; 1 Chr. 18:6; 1 Chr. 19:6; 1 Chr. 19:10; 1 Chr. 19:12; 1 Chr. 19:14; 1 Chr. 19:15; 1 Chr. 19:16; 1 Chr. 19:17; 1 Chr. 19:18; 1 Chr. 19:19; 2 Chr. 1:17; 2 Chr. 16:2; 2 Chr. 16:7; 2 Chr. 18:10; 2 Chr. 18:30; 2 Chr. 18:34; 2 Chr. 20:2; 2 Chr. 22:5; 2 Chr. 22:6; 2 Chr. 24:23; 2 Chr. 24:24; 2 Chr. 28:5; 2 Chr. 28:23; Isa. 7:1; Isa. 7:2; Isa. 7:4; Isa. 7:5; Isa. 7:8; Isa. 9:12; Isa. 17:3; Jer. 35:11; Ezek. 27:16; Hos. 12:12; Amos 1:5; Amos 9:7 1 Kings 11:26 Then Jeroboam the son of Nebat, an Ephraimite of Zeredah, Solomon's servant, whose mother's name was Zeruah, a widow, also rebelled against the king. Jeroboam: 1Ki 11:11,28 12:2,20-24 13:1-10 14:16 15:30 16:3 21:22 an Ephrathite: Ge 35:16 Ru 1:2 1Sa 1:1 17:12 1Ch 2:19 Solomon's servant: 1Ki 9:22 2Ch 13:6 JEROBOAM'S RISE FROM SERVANT TO KING Then Jeroboam the son of Nebat, an Ephraimite of Zeredah, Solomon's servant ('ebed; Lxx - doulos), whose mother's name was Zeruah, a widow, also rebelled against (Literally "raised a hand against") the king - God raises up the third adversary of Solomon, one of his own servants, and this one would be from within the kingdom. The first two adversaries were like "gnats" that undoubtedly caused Solomon much irritation, but this third adversary would "sting like a bee" and bring destruction and division! Note that Jeroboam was not from a minor tribe, but the largest tribe of Ephraim, a tribe that was naturally a major competitor with Judah for power and preeminence, both of which Jeroboam would soon realize! Rebelled against (הֵרִים יָד heirim yad) in Hebrew literally means "raised a hand against" and is an idiom that typically means to rebel, oppose, attack, or take action against someone in authority. It can refer to physical violence, rebellion, or defiance. (cf Ex 24:11, 2Sa 18:28) Jeroboam's name is almost prophetic in that it means "the people will contend" which is exactly what happened when 10 tribes defected! William Barnes helps us understand the significance of Jeroboam being from the tribe of Ephraim - This is the more important Joseph tribe (cf. the second note on 1Ki 11:28). Twice in Judges, a non-Ephraimite judge (or military leader) had to deal with hostility emanating from this prideful tribe (with mixed success; cf. Jdg 8:1-3+; Jdg 12:1-7+). (See 1-2 Kings - Page 112) John
1 Reis 11
Wiersbe on Millo - Solomon also strengthened and extended “the Millo,” the terraced area next to the walls of Jerusalem that buttressed the wall and gave more protection to the city. The word millo means “to fill.” This was an “earth-fill fortification” that was begun by David (2 Sam. 5:9) and continued by Solomon (1Ki 9:24; 11:27). The king and his family, the people of the city, and the wealth in the temple and the palace all had to be protected. (Bible Exposition Commentary) Related Resources: Locating Jerusalem's Millo Pictures of Possible Site of Millo 1 Kings 11:28 Now the man Jeroboam was a valiant warrior, and when Solomon saw that the young man was industrious, he appointed him over all the forced labor of the house of Joseph. KJV 1 Kings 11:28 And the man Jeroboam was a mighty man of valour: and Solomon seeing the young man that he was industrious, he made him ruler over all the charge of the house of Joseph. NET 1 Kings 11:28 Jeroboam was a talented man; when Solomon saw that the young man was an accomplished worker, he made him the leader of the work crew from the tribe of Joseph. CSB 1 Kings 11:28 Now the man Jeroboam was capable, and Solomon noticed the young man because he was getting things done. So he appointed him over the entire labor force of the house of Joseph. ESV 1 Kings 11:28 The man Jeroboam was very able, and when Solomon saw that the young man was industrious he gave him charge over all the forced labor of the house of Joseph. NIV 1 Kings 11:28 Now Jeroboam was a man of standing, and when Solomon saw how well the young man did his work, he put him in charge of the whole labor force of the house of Joseph. NLT 1 Kings 11:28 Jeroboam was a very capable young man, and when Solomon saw how industrious he was, he put him in charge of the labor force from the tribes of Ephraim and Manasseh, the descendants of Joseph. NJB 1 Kings 11:28 Now this Jeroboam was a man of great energy; Solomon, noticing how the young man set about his work, put him in charge of all the forced labour of the House of Joseph. was industrious: Heb. did work, Pr 22:29 he made: 1Ki 5:16 he appointed him over, De 1:12 Isa 14:25 Mt 11:30 the house: Jos 18:5 Jdg 1:22,23 2Sa 19:20 Am 5:6 Zec 10:6 JEROBOAM RISES IN THE RANKS Now the man Jeroboam was a valiant warrior (gibbor khayil - literally "a hero of valor" - same expression Jdg 6:12; Jdg 11:1; 1Sal 9:1; 2Ki 15:20), and when Solomon saw that the young man was industrious, he appointed him over all the forced labor (sebel) of the house of Joseph (NLT = "from the tribes of Ephraim and Manasseh") - Notice how Yahweh is moving the "chess pieces" around on the board of circumstances and He would soon "checkmate" Solomon! Jeroboam rose to the top and became supervisor of the levy of laborers from Ephraim in building and re-enforcing Jerusalem. Note the Hebrew word for forced labor is not the word found earlier in 1 Kings (mas/mac in 1Ki. 4:6; 1Ki. 5:13; 1Ki. 5:14; 1Ki. 9:15; 1Ki. 9:21) but is the word sebel used to describe the burdens borne by Israel in Egypt under taskmasters (Ps. 81:6); The house of Joseph is a key to understanding the dynamics of Jeroboam's rebellion. Joseph's "house" referred to two large northern tribes, Ephraim and Manasseh, which experienced constant envy of Judah and likely was mortified that Solomon was employing them on the fortifications of Jerusalem, in the tribe of Judah! Joseph Hammond adds that "Their (Ephraimites) murmurings revealed to Jeroboam the unpopularity of Solomon, and perhaps suggested thoughts of overt rebellion to his mind." (Pulpit Commentary) William