GOVERNMENT 21 – Political Leaders: King Solomon

GOVERNMENT 21 - Political Leaders: King Solomon

Solomon's family and upbringing before 971 BC
  • Solomon’s immediate family is a a story of major sin and redemption: His mother is Bathsheba, whom David took in adultery (2 Sam 11:4), a rather ‘late’ wife of David in Jerusalem.
  • She was the wife of Uriah, the Hittite, one of David’s “thirty mighty men” and a man of integrity (2 Sam 11:6-13) whom David has stealthily killed once he cannot hide the adultery (2 Sa 11:14-27).
  • God challenges David, who is repentant, forgives him but let’s the child conceived die (2 Sam 12:18), which also affects Bathsheba.
  • How would this have affected Bathsheba and the way she views David? We are not told. What can be reconstructed, though, is that David has four sons by Bathsheba, more than with any other of his wives: (2 Sam 3:2-5, 5:13-16, 1 Chr 3:5, 14:3-7). This speaks of a prolonged relationship, probably in contrast with many of the other wives and concubines.
  • She is not among the concubines left behind in Jerusalem during Absalom’s rebellion (2 Sam 20:3). Also Bathsheba is present at the death of David (1 Kin 1:15), maybe simply because the succession is promised to her son Solomon, but possibly also because she was David’s main wife for the second half of his life.
  • The book of Proverbs, a collection of wise sayings mostly by Solomon, contains a short passage by to a “King Lemuel” (Prv 31:1-9), which is thought to be authored by Solomon.
  • In these verse King Lemuel attributes his essential wisdom education to his mother, which then would be Bathsheba. King Lemuel’s mother exhorts her son to fulfill his kingly role with self-control, integrity, lawfulness, justice and ensuring the protection of the vulnerable, – very godly advice. This would speak of Bathsheba that – though un-resisting in the matter of adultery – was or became a wise and godly woman. Though the adultery clearly happened for lust, David had an eye for quality (1 Sam 25) and Bathsheba wouldn’t have lasted as long as she did, if the attraction was only physical.
  • With a harem as large as David’s and with as many sons as he would have had, the mothers probably became the main teachers of their children, as David cannot possibly give undivided attention. Presumably a son who is to be the next king would get more attention than the others (1 Chr 28-29) but time would be divided still. David not addressing family issues is a theme running through 2 Samuel.
  • When Solomon is born, it says “The LORD loved him, and sent a message by the prophet Nathan, so he named him Jedidiah, because of the LORD” (2 Sam 12:24-25). This is clearly set in contrast to the adultery child by Bathsheba and David dying, though by the sequence of 1 Chr 3:5 it can be assumed, that Solomon was actually born only after three other brothers..
  • Solomon therefore grew up with a tainted but wise mother, a later wife of David, with three older brothers, and some ten or more older half-brothers. An extended family like that would not have been easy. To be ‘the chosen one’ in such an extended family would have been harder still.
David instructing Solomon before 971 BC
  • David first charges and instructs his son Solomon privately to build the house of God. He tells him of his desire to do so, but being forbidden to do so in favor of Solomon. He blesses him with discretion and understanding (1 Chr 22:12) and challenges him to keep the law: “if you are careful to observe the statutes and the ordinances that the LORD commanded Moses for Israel. Be strong and of good courage. Do not be afraid or dismayed” (1 Chr 22:13). David’s wisdom shows in his stressing of obedience as the basis.
  • David then challenges the leaders to help Solomon, to set their mind and heart so seek God and to build the sanctuary (1 Chr 22:17-19).
  • David assembles all the government-, tribal- and military officials, Israel and “the assembly of the LORD” and challenges them first to search out and obey the commandments of God “so that you may possess this good land” and charges Solomon publicly to do the same, as well as to build a sanctuary (1 Chr 28:1-10).
  • David then hands over the plans for construction, for labor divisions and the temple furnishings to Solomon (1 Chr 28:11-19) and challenges him to “Be strong and of good courage, and act. Do not be afraid or dismayed; for the LORD God, my God is with you” (1 Chr 28:20). Priests, Levites, skilled volunteers, officers and the people will be at his command (1 Chr 28:21) and provision of materials were made by David (1 Chr 29:1-5). The leaders bring a free will offering and everybody, not least David, rejoices at the voluntary giving. David proceeds to worship God, to intercede for and bless Solomon and the project, to offer sacrifices and have a feast with great joy (1 Chr 29:10-22).
  • David gives Solomon vision, calling, essentials to success (seeking God and obedience), a sense of privilege and prayer. He leaves Solomon a model of how to do this project in a godly, public, inclusive, cooperative and voluntary way. Solomon will start off like that, but not end like that.
Solomon ascends the throne 971 BC
  • It is unclear exactly when the word about Solomon’s chosenness comes: 1 Chr 22:5 seems to be right after the census. 1 Ch 28:5 and 29:1 is probably near the end of David’s life. In all three passages an earlier word of God is alluded to, spelled out in 1 Chr 22:9-10 “you have shed so much blood … see, a son shall be born to you; he shall be a man of peace. I will give him peace from all his enemies of every side; for his name shall be Solomon … He shall build a house for my name … I will establish his royal throne forever”. In this form it is neither in 2 Sam 7:12 nor in 1 Chr 17:11. Some would say that 2 Sam 12:24-25, spoken after Solomon’s birth, seems confirmation enough. Whenever the word came, David also swore and oath to Bathsheba about it earlier (quoted in 1 Kin 1:13 and 1:30) and it seems to be ‘common knowledge’.
  • When David is old, he is slow to initiate the succession and Adonijah, son of David’s 5th wife Haggith, declares himself king with the support of Joab, commander of the army and the priest Abiathar (1 Kin 1:1-10).
  • Prophet Nathan, priest Zadok, commander of the body guard Benaiah and Solomon’s mother Bathsheba fear for a fratricide on Solomon by Adonijah, and appeal to David to make his choice of Solomon clear as per his earlier oath (1 Kin 1:13, 1:30).
  • David does so and Adonijah’s usurpation of the throne is shot-lived. (1 Kin 1:28-48). Solomon does not punish him but warns him of further trespass (1 Kin 1:52). David publicly blesses and prays for Solomon as the new king (1 Chr 29:10-22).
  • The succession is successfully accomplished: Israel obeys Solomon and Solomon’s many brothers as well as the military leaders pledge their allegiance to him (1 Chr 23-25). Even with a rule as accepted and stable as David’s succession is not simple, how much more this will become a problem later.
  • David leaves Solomon unfinished business to deal with: the punishment of Joab for the murder of Abner and Amasa (David didn’t manage to control him); the punishment of Shimei, who cursed David at Absalom’s rebellion (David had sworn him to not punish him); the rewarding of Barzillai for his help during Absalom’s rebellion (why not do this earlier? Would it have looked as preferential treatment?)
  • After David’s death Solomon consolidates his reign (1 Kin 2:46): Adonijah advances another scheme, trying to get David’s last and beautiful concubine Abishag, which puts him in the place of David (Ruben got cursed for such an attempt in Gen 49:4, and Abner got rebuked by Ish-bosheth in 2 Sam 3:7). Though Bathsheba doesn’t pick up the offense, Solomon does “Why do you ask Abishag the Shunammite for Adonijah? Ask for him he kingdom as well! For he is my elder brother; ask not only for him but also for the priest Abiathar and Joab son of Zeruiah!” and has Adonijah executed (1 Kin 2:25), Abiathar banished to his hometown (1 Kin 2:26-27) and Joab, grabbing the horns of the altar, executed. The fact that Joab runs to the altar on hearing Adonijah’s execution speaks for the fact that there indeed was a conspiracy going.
  • Solomon furthermore gives Shimei orders to live in Jerusalem, but never leave it. Shimei agrees with the sentence, but later disobeys and is executed (1 Kin 2:39-46).
The beginning of Solomon's rule
  • In all this Solomon shows wisdom, self-restraint, obedience to David’s instruction, basically an open and forgiving attitude, but also a firm hand to prevent destabilization. He rises up to his calling and role, and navigates his way through a difficult succession.
  • He does well with God also: “Solomon loved the LORD by walking according to the statutes of his father David, only, he offered sacrifices and burned incense on the high places” (1 Kin 3:3) and “the LORD his God was with him” (2 Chr 1:1).
  • Solomon, similar to David, calls all Israel to Gibeon to seek the Lord and offer elaborate sacrifices (2 Chr 1:2-6, 1 Kin 3:1-6). Gibeon is still the location of the tabernacle and the altar of burnt offering. God answers Solomon in a dream, asking him what he would ask of God (1 Kin 3:3-6, 2 Chr 1:7).
  • Solomon answers in the dream “Now, O LORD my God, you have made your servant king in place of my father David. But I am only a little child and do not know how to carry out my duties. Your servant is here among the people you have chosen, a great people, too numerous to count or number. So give your servant a discerning heart to govern your people and to distinguish between right and wrong. For who is able to govern this great people of yours?” (1 Kin 3:7-9, 2 Chr 1:8-13). Though it is in a dream, Solomon’s answer shows humility, wisdom, a sense of privilege and responsibility, dependence on God and an understanding of what government is tasked to do.
  • God is pleased and answers “Since you have asked for this and not for long life or wealth for yourself, nor have asked for the death of your enemies but for discernment in administering justice, I will do what you have asked. I will give you a wise and discerning heart, so that there will never have been anyone like you, nor will there ever be. Moreover, I will give you what you have not asked for—both riches and honor—so that in your lifetime you will have no equal among kings. And if you walk in my ways and obey my statutes and commands as David your father did, I will give you a long life” (1 Kin 3:11-14).
  • These promises fulfill in the sense that God graciously and generously grants, Solomon long life, fame and honor for his wisdom, just judgment and riches.
  • But also importantly: the promises are conditional. God re-iterates the ever-present “if” … “if you walk in my ways and obey”. He will not, and so the picture will be mixed.
  • Solomon awakes, returns to Jerusalem, stands before the ark, offers burnt offerings and gives a feast (1 Kin 3:15). It seems he understands the importance of the law and obedience, the problematic nature of high places and the need to for the temple.
  • Solomon soon proves his discernment in administering justice. A sample is given: a difficult case involving two prostitutes and two newborn.
  • There are no witnesses except the two women, forensic evidence will be difficult (no genetic testing yet) and the testimonies contradict. Solomon extracts further evidence by testing the motivations of the women, and thereby establishing who has the child’s best interest in mind.
  • “All Israel heard of the judgment that the king had rendered; and they stood in awe of the king, because they perceived that the wisdom of God was in him, to execute justice” (1 Kin 3:28). His wisdom not only in judgment, but in a breadth of understanding in general soon becomes internationally acclaimed, and he surpasses the wise men of his time, both in Israel and outside (1 Kin 4:29-32, 2 Chr 9:22-23).
  • But his abilities and interests are wider: poetry, music, education and science (3000 proverbs, 1005 songs, botany, zoology). Emissaries from all the kings of the earth come to hear his wisdom (1 Kin 4:32-34).
  • Most famous in this context is the visit of the queen of Sheba (modern day Ethiopia or Yemen), who comes to test Solomon with hard questions and see the effect of his rule in daily life (construction, nutrition, administration, clothes, sacrifices, etc. 1 Kin 10:4-5).
  • She comes with a large retinue of spices and precious stones, speaking of her successful rule, agriculture and prosperity. But to challenge Solomon, and to be so interested, she would have had much learning and extensive wisdom herself. Her conclusion: “The report was true that I heard in my own land of your accomplishments and of your wisdom … Not even half had been told me, your wisdom and prosperity far surpass the report had I had heard.” (1 Kin 10:6-7, 2 Chr 9:5-6)
  • Here comes true what God always had intended: for Israel to be a nation to under God, so just, so lawful, so wise, so prosperous, so well-administered, so beautiful that other nations would be drawn to their light and inquire about the source of all this (Exo 19:4-6).
  • His wisdom also shows in an elaborate and well-organized infrastructure for governance and economics (1 Kin 4:19).
  • Solomon has inherited from his father a kingdom at peace, with secure borders, dominion over the surrounding nations and a large tribute income (1 Kin 4:21).
  • At Solomon’s time Israel is at peace (1 Kin 4:25), numerous and in prosperity “Judah and Israel were as numerous as the sand by the sea; they ate and drank and were happy… lived in safety” (1 Kin 4:20, 25).
Solomon builds the temple
  • In his fourth year Solomon, 967 BC, he starts building the temple (1 Kin 6-7, 1 Chr 3-4), additionally provided for with cedar wood by David’s friend Hiram of Tyre (1 Kin 5, 1 Chr 2).
  • In the middle of the temple preparations, again the ever-present “if” statement: “As for this temple you are building, if you follow my decrees … I will fulfill through you the promise I gave to David your father … I will not abandon my people Israel” (1 Kin 6:12-13). Big religious projects for the honor of God do not substitute for obedience!
  • After 7 years (1 Ki 6:38), in 960 BC, the temple is completed, and Solomon, similar to his father David before, invites all Israel to the dedication (1 Kin 8:2).
  • The ark is carried into the new-built temple by Levites and Solomon offers uncountable sacrifices (1 Kin 8:3-5, 2 Chr 5:2-10). When the priests come out of the Holy Place amidst praise, a cloud, that is the glory of the Lord fills the new temple (1 Kin 8:11, 2 Chr 5:11-14).
  • Picture: possible appearance of the temple.
  • This visible confirmation of God on the new sanctuary built by Solomon, with the now reunited tabernacle and ark, is parallel to Exo 40:34, when Moses dedicates the tabernacle at Sinai and would have been the highest moment in Solomon’s life, possibly in Israelite history: They are God’s nation, in God’s promised land, with secure borders and prosperity, at peace, together honoring God who manifests his presence in their midst!
  • Solomon makes a speech (1 Kin 8:14-21, 6:1-11), remembering David and stating his role in the temple building. He kneels and prays a prayer for the temple dedication (1 Kin 8:22-53, 2 Chr 6:12-17), acknowledging God fulfilling his word (1 Kin 8:24), repeating the ever-present ‘if you obey’ statement (1 Kin 8:25) and stating God to never be contained in any temple, yet this is the place God said “my name shall dwell there” (1 Kin 8:29, 2 Chr 6:18-21). He continues with scenarios (1 Kin 8:31-53, 2 Chr 6:18-42):
    • if false oath sworn before this altar … God judge the guilty and vindicate the righteous!
    • if Israel sinned and is defeated in war, but turns … God, forgive!
    • If Israel sinned and there is no rain, but turns … God, forgive!
    • If famine, plague, blight, locust, siege and a person or nation prays … God, forgive, act!
    • If a foreigner prays (they shall hear of you great name) … God do! so that they know
    • If Israel goes to battle and prays … God, hear and maintain their cause!
    • If Israel sinned and is taken captive to an enemy land but repents … God hear, forgive!
  • This prayer reveals his understanding of God’s will, of repentance, of cause and effect
  • Right afterward it says “The LORD appeared to Solomon a second time” (1 Kin 9:2).
  • This statement is a bit worrying as it is in contrast to David’s continual devotional life and relationship with God.
  • God says: “I have heard your prayer … I have consecrated this house that you have built, and put my name there forever … As for you, if you will walk before me, as David your father walked, with integrity of heart and uprightness, doing according to all that I have commanded you … I will establish your royal throne forever, as I promised your father David … if you turn aside … I will cut Israel off from the land … I will reject this temple” (1 Kin 9:4-7).
  • Why again? Solomon knows, he prayed the “if” statements himself. Why now? Maybe after a great highlight, victory, success or spiritual experience, and also after so much limelight and honor a going back down to the absolute essentials is needed. Maybe God is seeing a rift, an inner drifting or distraction, a shift in values and is saying this as prevention, or as wake-up call.

Solomon’s wrong choices                                                             971-931 BC

  • How can one start so well, and still completely lose it? How can one be the wisest man on earth and still miss it? How can one have it all, and still not succeed?
  • Solomon has it all: a godly father, a wise mother, solid teaching from youth, a God-ordained call, a kingdom at peace conferred, personal encounters with God, God granting the resounding confirmation of his presence at the new temple, wisdom and honor and riches, a nation at the peak of its development … and yet things don’t turn out well.
  • It’s one thing to start well, it’s another to finish well, it is good to humbly remember.
  • The system Israel has chosen, will bless them for a time, but can it sustain itself?
  • The seeds of destruction have long been sown, and the weeds are coming up:
  • The law in Deu 17:16-20 stated that a king should not have too many horses, too many wives, too much wealth or too much honor. Solomon breaks every one of them!
  • Not too many horses?
    • Solomon imports horses from Egypt and all lands (2 Chr 9:28), has 1400 chariots, 12’000 horses, 4000 stalls and even chariot cities (1 Chr 1:14, 2 Chr 9:25).
    • Solomon not only imports and exports horses & chariots but effectively controls their trade (1 Kin 10:26-29, 2 Chr 1:16-17, 9:28). In modern language: he controls armament production and trade.
    • Why is this a problem? God forbid it. Why? Too much power internally? internationally? Over-spending for military? False trust in military equipment?
  • Not too much wealth?
    • First of all God promises him great wealth (1 Kin 3:13), and indeed he has great wealth, gold, silver, ivory, garments, weaponry, spices, cedar wood, mules, horses … (2 Chr 1:15, 9:13-28).
    • The requirements of food for his extensive court and harem are described (1 Kin 4:22-23) and require an elaborate taxing system: 12 areas, must provide for the king’s household for one month each (1 Kin 4:7-19).
    • This is problematic because by far the largest and most numerous tribe is exempted from this system, his own one, Judah. There is clear favoritism in this system, and unequal weight.
    • Another problem is that it’s a system somewhat blurring and changing the old tribal boundaries that God seem to want to protect (Num 27, Num 36). Solomon is imposing centralization, he is discouraging tribal identity.
    • After 7 years building temple (for which David collected the materials mostly, so the temple would not have been a problem), Solomon spends 13 years building his own palace (1 Kin 7:1-12), the House of the Forest, Hall of Pillars, Hall of the Throne, Hall of justice, Palace for Pharaoh’s
    • daughter, the Millo, wall of Jerusalem, fortifications for Hazor, Megiddo, Gezer, Lower Beth-Horon, Baalath, Tamar, storage cities, chariot cities, cavalry cities, and whatever he desired to build in Jerusalem, in Lebanon, in all the land of his dominion (1 Kin 9:15-19, 2 Chr 8:1-6 adds a few). This is continual construction on a massive scale, some maybe needed, but other really a luxury. This would have meant a heavy tax burden on Israel, besides the constant need of labor.
    • Solomon exacts forced labor of foreigners (1 Kin 9:15, 20-22, 2 Chr 8:7-8), but then also conscripts forced labor of Israelites (1 Kin 5:13-18), which the law doesn’t allow: 30’000 for works in Lebanon (10’000 per month, 1 month labor, 2 month rest at home), 70’000 laborers in hill country, 80’000 stone cutters. Under Solomon forced labor becomes a government institution, Adoniram is in charge of it (1 Kin 5:14).
    • Picture: Solomon’s fortification of the gate in Gezer.
    • This is in stark contrast to Exo 25:1, where Moses takes a free will offering for the tabernacle or to 1 Chr 28:21, where David tells Solomon “and with you in all the work will be every volunteer who has kill for any kind of service; also the officers and all the people will bee wholly at your command” … David clearly had volunteers in mind, or possibly paid workers who wanted to work on the temple construction.
    • Israel will say to Solomon’s son Rehoboam (just after the death of Solomon) “your father made our yoke heavy” (1 Kin 12:4, 2 Chr 10:4). How is this possible? In one sense these are the golden times of Israel (1 Kin 4:20, 2 Chr 1:15, 9:13-28), yet by the end of fabulously rich Solomon’s reign, Israel is heavily and unjustly taxed (money and labor), and is struggling to thrive.
    • This is what Samuel predicted and warned about in 1 Sam 8:10-18, the king will be willful and a burden, the rich-poor gap will widen … and it’s already happening.
    • King Rehoboam does not listen but answers people harshly. The injustices and resentment have already built up to the point that his harsh answer is enough to make Israel fall apart as a nation, irreversibly (1 Kin 12:16, 2 Chr 10:16). When Rehoboam presumes to still send Adoram (Hadoram) to exact labor, he is promptly killed (1 Kin 12:18, 2 Chr 10:18).
    • A side issue: Solomon is paying off Hiram of Tyre for the cedars with 20 cities of Galilee (1 Kin 9:11). What’s this nonsense? How about the people of these cities? Why give ancestral lands of Naphtali in payment when one is swimming in money?
  • Not too many wives?
    • Solomon marries 700 princesses and 300 concubines (1 Kin 11:3) and probably has several hundred sons and daughters. Many of his wives are idol-worshiping foreigners (of Egypt, Moab, Ammon, Edom, Sidon, Hittites), against God’ explicit command (Ex0 34:15-16).
    • Solomon, when old, not only tolerates his wives worship of idols on Israelite ground, but actively builds altars for the foreign gods, and finally starts worshiping himself at these idolatrous altars (1 Kin 11:3-8).
    • This together with polygamy creates a very unfavorable family situation, the Israelite king’s children are in reality brought up and discipled by their often foreign and idolatrous mothers. An example: Solomon’s successor, his son Rehoboam, is by an Ammonite wife called Naamah (1 Kin 14:21). Being brought up by his idolatrous mother, it is not so surprising that Rehoboam a few years into his reign lapses into idolatry (1 Kin 14:22-24).
    • The book of Ecclesiastes, written by Solomon, gives a glimpse just how low his view of women sinks: “I found more bitter than death the woman who is a trap, whose heart is snares and nets … one man among a 1000 I found, but a woman among all these I have not found.” The number 1000 is significant, it’s the total of women Solomon had (1 Kin 11:3). Polygamy has done its work: He has no respect for nor real relationship with any woman (Ecc 7:26-28).
    • Ecclesiastes, whether interpreted to be written by a sliding Solomon or as a provocative parody, has the taste of ‘everything gone bad, insipid, hollow’.
    • Song of Solomon is traditionally understood to be written by Solomon as a manual for love, marriage and sex. Seeing Solomon’s fallenness in this area, his authority to teach can be questioned. So many interpret it metaphorically to be about God’s love for Israel or the church. But Song of Solomon’s first verse (SoS 1:1) could also be translated as “written for Solomon”. Maybe a concerned minstrel at Solomon’s court writes an attractive poem, extolling the beauty and power of exclusive, committed marital love in the hope to call back Solomon to a godly lifestyle.
  • God’s verdict “The LORD became angry with Solomon because his heart had turned away … Although he had forbidden Solomon to follow other gods … So the LORD said to Solomon, “Since this is your attitude and you have not kept my covenant and my decrees, which I commanded you, I will most certainly tear the kingdom away from you and give it to one of your subordinates. Nevertheless, for the sake of David your father, I will not do it during your lifetime” (1 Kin 11:9-12).
  • Unlike his father David, who repented after his adultery with Bathsheba, there is no record of Solomon repenting.
  • The prophecy starts fulfilling: First Hadad, then Rezon, then Jeroboam, an able and industrious worker of Ephraim is put by Solomon in charge of the forced labor. God speaks to him by the prophet Ahijah that God will divide the kingdom of Israel and give ten tribes to Jeroboam to be king over (1 Kin 11:14-40).
  • Solomon’s responds “Solomon sought therefore to kill Jeroboam” (1 Kin 11:40), in stark contrast to David at the rebellion of Absalom. Solomon has no faith in God to maintain the throne. Actually Solomon responds exactly like Saul: no repentance but persecution. Jeroboam flees and returns after Solomon’s death to lead the rebellion.
Lessons from Solomon?

Some elements from Landa Cope: God, the Bible & political justice

What are some points that can be drawn from Solomon’s life and Israel’s history so far?

  • Monarchy corrupts, unaccountable power corrupts. God never wanted this system, and though he keeps faithfully intervening, it is doomed from the start.
  • God will honor his designation of political authority to the people being governed regardless of their choices. But the consequences of those choices stand.
  • Though God disagrees with the choices a people make He will still do His best to bless them within those choices. He seeks to mitigate the damages.
  • When we add layers of authority to God’s system of governance we add layers of change that are required for blessing. Not only the people must change but the government must change as well.
  • God indicates the best political leader to choose, but “best” is not the same as good.
  • When the people cry out for God’s help He will work even through a bad leader.
  • Unlike during the time of the Judges, in the time of the Kings we hear less and less often the words, “and the people cried out to the Lord.”
  • The Kings at their best always return to the Law for their council and instruction.
  • Insurrection that is not dealt with will not go away, but return with a vengeance later.
  • Political enemies are often (always?) from God. The question is not only how do we deal with our enemy? But, what is God saying to us through our enemy?
  • It took three generations of relative peace to build up the nation to this degree.
  • Any system may build a nation up, but is it sustainable?
    At this point in Israel’s history one may think that God has made a mistake in disapproving of a monarchy. It seems the monarchy accomplished so much. Israel now is the nation God promised them they would be in the wilderness, aren’t they? … the kings will continue and the seeds of destruction will be in full flourish.
GOVERNMENT