Text -- 1 Kings 1:1-31 (NET)

Adonijah Tries to Seize the Throne

1:1 King David was very old; even when they covered him with blankets, he could not get warm. 1:2 His servants advised him, “A young virgin must be found for our master, the king, to take care of the king’s needs and serve as his nurse. She can also sleep with you and keep our master, the king, warm.” 1:3 So they looked through all Israel for a beautiful young woman and found Abishag, a Shunammite, and brought her to the king. 1:4 The young woman was very beautiful; she became the king’s nurse and served him, but the king did not have sexual relations with her. 1:5 Now Adonijah, son of David and Haggith, was promoting himself, boasting, “I will be king!” He managed to acquire chariots and horsemen, as well as fifty men to serve as his royal guard. 1:6 (Now his father had never corrected him by saying, “Why do you do such things?” He was also very handsome and had been born right after Absalom.) 1:7 He collaborated with Joab son of Zeruiah and with Abiathar the priest, and they supported him. 1:8 But Zadok the priest, Benaiah son of Jehoiada, Nathan the prophet, Shimei, Rei, and David’s elite warriors did not ally themselves with Adonijah. 1:9 Adonijah sacrificed sheep, cattle, and fattened steers at the Stone of Zoheleth near En Rogel. He invited all his brothers, the king’s sons, as well as all the men of Judah, the king’s servants. 1:10 But he did not invite Nathan the prophet, Benaiah, the elite warriors, or his brother Solomon. 1:11 Nathan said to Bathsheba, Solomon’s mother, “Has it been reported to you that Haggith’s son Adonijah has become king behind our master David’s back? 1:12 Now let me give you some advice as to how you can save your life and your son Solomon’s life. 1:13 Visit King David and say to him, ‘My master, O king, did you not solemnly promise your servant, “Surely your son Solomon will be king after me; he will sit on my throne”? So why has Adonijah become king?’ 1:14 While you are still there speaking to the king, I will arrive and verify your report.” 1:15 So Bathsheba visited the king in his private quarters. (The king was very old, and Abishag the Shunammite was serving the king.) 1:16 Bathsheba bowed down on the floor before the king. The king said, “What do you want?” 1:17 She replied to him, “My master, you swore an oath to your servant by the Lord your God, ‘Solomon your son will be king after me and he will sit on my throne.’ 1:18 But now, look, Adonijah has become king! But you, my master the king, are not even aware of it! 1:19 He has sacrificed many cattle, steers, and sheep and has invited all the king’s sons, Abiathar the priest, and Joab, the commander of the army, but he has not invited your servant Solomon. 1:20 Now, my master, O king, all Israel is watching anxiously to see who is named to succeed my master the king on the throne. 1:21 If a decision is not made, when my master the king is buried with his ancestors, my son Solomon and I will be considered state criminals.” 1:22 Just then, while she was still speaking to the king, Nathan the prophet arrived. 1:23 The king was told, “Nathan the prophet is here.” Nathan entered and bowed before the king with his face to the floor. 1:24 Nathan said, “My master, O king, did you announce, ‘Adonijah will be king after me; he will sit on my throne’? 1:25 For today he has gone down and sacrificed many cattle, steers, and sheep and has invited all the king’s sons, the army commanders, and Abiathar the priest. At this moment they are having a feast in his presence, and they have declared, ‘Long live King Adonijah!’ 1:26 But he did not invite me– your servant– or Zadok the priest, or Benaiah son of Jehoiada, or your servant Solomon. 1:27 Has my master the king authorized this without informing your servants who should succeed my master the king on his throne?”

David Picks Solomon as His Successor

1:28 King David responded, “Summon Bathsheba!” She came and stood before the king. 1:29 The king swore an oath: “As certainly as the Lord lives (he who has rescued me from every danger), 1:30 I will keep today the oath I swore to you by the Lord God of Israel: ‘Surely Solomon your son will be king after me; he will sit in my place on my throne.’” 1:31 Bathsheba bowed down to the king with her face to the floor and said, “May my master, King David, live forever!”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Ki 1:1

Being in the end of his seventieth year.

Wesley: 1Ki 1:1

Which is not strange in a person who had been exercised with so many hardships in war, and with such tormenting cares, and fears, and sorrows, for his own sins (as divers of his Psalms witness) and for the sins and miseries of his children and people. Besides, this might be from the nature of his bodily distemper.

Wesley: 1Ki 1:2

His physicians.

Wesley: 1Ki 1:2

Whose natural heat is fresh and wholesome, and not impaired with bearing or breeding of children. The same counsel doth Galen give for the cure of some cold and dry distempers.

Wesley: 1Ki 1:2

That is, minister unto him, or wait upon him, in his sickness, as occasion requires.

Wesley: 1Ki 1:2

As his wife: for that she was so, may appear by divers arguments. First, otherwise this had been a wicked course; which therefore neither his servants durst have prescribed, nor would David have used, especially being now in a dying condition. Secondly, it appears from this phrase of lying in his bosom, which is everywhere in scripture mentioned as the privilege of a wife. Thirdly, this made Adonijah's crime in desiring her to wife, so heinous in Solomon's account, because he saw, that by marrying the king's wife he designed to revive his pretence to the kingdom.

Wesley: 1Ki 1:4

Which is mentioned to note the continuance and progress of the king's malady.

Wesley: 1Ki 1:5

Upon notice of the desperateness of the king's disease, and the approach of his death.

Wesley: 1Ki 1:5

Entertained high thoughts and designs.

Wesley: 1Ki 1:5

As the right of the kingdom is mine, 1Ki 1:6, so I will now take possession of it.

Wesley: 1Ki 1:5

As Absalom had done upon the like occasion, 2Sa 15:1.

Wesley: 1Ki 1:6

This is noted as David's great error, and the occasion of Adonijah's presumption.

Wesley: 1Ki 1:6

He neither restrained him from, nor reproved him for his miscarriages: which David well knew was a great sin.

Wesley: 1Ki 1:6

This was a second ground of his confidence, because his great comeliness made him amiable in the peoples eyes.

Wesley: 1Ki 1:7

Either because they thought the right of the crown was his: or to secure and advance their own interest. It seems God left them to themselves, to correct them for former miscarriages, with a rod of their own making.

Wesley: 1Ki 1:10

Because he knew they favoured Solomon his competitor.

Wesley: 1Ki 1:11

Being prompted to it both by his piety in fulfilling the will of God declared to him, concerning Solomon's succession, 2Sa 7:13, and by his prudence, knowing that Adonijah hated him for being the principal instrument of Solomon's advancement.

Wesley: 1Ki 1:11

Who being retired and private in her apartment, was ignorant of what was done abroad: and, who was likely to be most zealous in the cause, and most prevalent with David.

Wesley: 1Ki 1:26

Whom he knew to be acquainted with thy mind, and with the mind of God in this matter: and therefore his neglect of me herein gives me cause to suspect that this is done without thy privity.

Wesley: 1Ki 1:27

Who, having been an instrument in delivering God's message to thee concerning thy successor, might reasonably expect that if the king had changed his mind, thou wouldest have acquainted me with it, as being both a prophet os the Lord, and one whom thou hast always found faithful to thee.

Wesley: 1Ki 1:28

Who, upon Nathan's approach to the king had modestly withdrawn.

Wesley: 1Ki 1:29

The words contain a grateful acknowledgement of the goodness of God to him, in bringing him safe through the many difficulties, which had lain in his way, and which he now mentions to the glory of God, (as Jacob when he lay a dying) thus setting to his seal, from his own experience that the Lord redeemeth the souls of his servants.

Wesley: 1Ki 1:31

Though I desire thy oath may be kept, and the right of succession confirmed to my son, yet I am far from thirsting after thy death, and would rather rejoice, if it were possible for thee to live and enjoy the crown for ever.

JFB: 1Ki 1:1-2

He was in the seventieth year of his age (2Sa 5:4-5). But the wear and tear of a military life, bodily fatigue, and mental care, had prematurely, if we may say it, exhausted the energies of David's strong constitution (1Sa 16:12). In modern Palestine and Egypt the people, owing to the heat of the climate, sleep each in a "separate" bed. They only depart from this practice for medical reasons (Ecc 4:11). The expedient recommended by David's physicians is the regimen still prescribed in similar cases in the East, particularly among the Arab population, not simply to give heat, but "to cherish," as they are aware that the inhalation of young breath will give new life and vigor to the worn-out frame. The fact of the health of the young and healthier person being, as it were, stolen to support that of the more aged and sickly is well established among the medical faculty. And hence the prescription for the aged king was made in a hygienic point of view for the prolongation of his valuable life, and not merely for the comfort to be derived from the natural warmth imparted to his withered frame [PORTER, Tent and Khan]. The polygamy of the age and country may account for the introduction of this practice; and it is evident that Abishag was made a concubine or secondary wife to David (see on 1Ki 2:22).

JFB: 1Ki 1:3

Shunem, in the tribe of Issachar (Jos 19:18), lay on an eminence in the plain of Esdraelon, five miles south of Tabor. It is now called Sulam.

JFB: 1Ki 1:5-6

Nothing is said as to the origin or rank of Haggith, so that it is probable she was not distinguished by family descent. Adonijah, though David's fourth son (2Sa 3:4; 1Ch 3:2), was now the oldest alive; and his personal attractions and manners (1Sa 9:2) not only recommended him to the leading men about court, but made him the favorite of his father, who, though seeing him assume an equipage becoming only the heir-presumptive to the throne (2Sa 15:1), said nothing; and his silence was considered by many, as well as by Adonijah, to be equivalent to an expression of consent. The sinking health of the king prompted him to take a decisive step in furtherance of his ambitious designs.

JFB: 1Ki 1:7

The anxiety of Adonijah to secure the influence of a leader so bold, enterprising, and popular with the army was natural, and the accession of the hoary commander is easily accounted for from his recent grudge at the king (see on 2Sa 19:13).

JFB: 1Ki 1:7

His influence was as great over the priests and Levites--a powerful body in the kingdom--as that of Joab over the troops. It might be that both of them thought the crown belonged to Adonijah by right of primogeniture, from his mature age and the general expectations of the people (1Ki 2:15).

JFB: 1Ki 1:8

He had been high priest in the tabernacle at Gibeon under Saul (1Ch 16:39). David, on his accession, had conjoined him and Abiathar equal in the exercise of their high functions (2Sa 8:17; 2Sa 15:24, 2Sa 15:29, 2Sa 15:35). But it is extremely probable that some cause of jealousy or discord between them had arisen, and hence each lent his countenance and support to opposite parties.

JFB: 1Ki 1:8

Distinguished for his bravery (1Sa 23:20), he had been appointed captain of the king's bodyguard (2Sa 8:18; 2Sa 20:23; 1Ch 18:17), and was regarded by Joab as a rival.

JFB: 1Ki 1:8

He was held in high estimation by David, and stood on the most intimate relations with the royal family (2Sa 12:25).

JFB: 1Ki 1:8

Probably the person of this name who was afterwards enrolled among Solomon's great officers (1Ki 4:18).

JFB: 1Ki 1:8

Supposed to be the same as Ira (2Sa 20:26).

JFB: 1Ki 1:8

The select band of worthies.

JFB: 1Ki 1:9-10

Situated (Jos 15:7-10) east of Jerusalem, in a level place, just below the junction of the valley of Hinnom with that of Jehoshaphat. It is a very deep well, measuring one hundred twenty-five feet in depth; the water is sweet, but not very cold, and it is at times quite full to overflowing. The Orientals are fond of enjoying festive repasts in the open air at places which command the advantage of shade, water, and verdure; and those fetes champetres are not cold collations, but magnificent entertainments, the animals being killed and dressed on the spot. Adonijah's feast at En-rogel was one of this Oriental description, and it was on a large scale (2Sa 3:4-5; 2Sa 5:14-16; 1Ch 14:1-7). At the accession of a new king there were sacrifices offered (1Sa 11:15). But on such an occasion it was no less customary to entertain the grandees of the kingdom and even the populace in a public manner (1Ch. 12:23-40). There is the strongest probability that Adonijah's feast was purely political, to court popularity and secure a party to support his claim to the crown.|| 08729||1||17||0||@Nathan spake unto Bath-sheba . . . let me . . . give thee counsel, &c.==--The revolt was defeated by this prophet, who, knowing the Lord's will (2Sa 7:12; 1Ch 22:9), felt himself bound, in accordance with his character and office, to take the lead in seeing it executed. Hitherto the succession of the Hebrew monarchy had not been settled. The Lord had reserved to Himself the right of nomination (Deu 17:15), which was acted upon in the appointments both of Saul and David; and in the case of the latter the rule was so far modified that his posterity were guaranteed the perpetual possession of the sovereignty (2Sa 7:12). This divine purpose was known throughout the kingdom; but no intimation had been made as to whether the right of inheritance was to belong to the oldest son. Adonijah, in common with the people generally, expected that this natural arrangement should be followed in the Hebrew kingdom as in all others. Nathan, who was aware of the old king's solemn promise to Solomon, and, moreover, that this promise was sanctioned by the divine will, saw that no time was to be lost. Fearing the effects of too sudden excitement in the king's feeble state, he arranged that Bath-sheba should go first to inform him of what was being transacted without the walls, and that he himself should follow to confirm her statement. The narrative here not only exhibits the vivid picture of a scene within the interior of a palace, but gives the impression that a great deal of Oriental state ceremonial had been established in the Hebrew court.

JFB: 1Ki 1:20

When the kings died without declaring their will, then their oldest son succeeded. But frequently they designated long before their death which of their sons should inherit the throne. The kings of Persia, as well as of other Eastern countries, have exercised the same right in modern and even recent times.

JFB: 1Ki 1:21

That is, slain, according to the barbarous usage of the East towards all who are rivals to the throne.

JFB: 1Ki 1:28-31

He renews to her the solemn pledge he had given, in terms of solemnity and impressiveness which show that the aged monarch had roused himself to the duty the emergency called for.

Clarke: 1Ki 1:1

Now King David was old - He was probably now about sixty-nine years of age. He was thirty years old when he began to reign, reigned forty, and died in the seventieth year of his age, 2Sa 5:4, and 1Ki 2:11; and the transactions mentioned here are supposed to have taken place about a year before his death

Clarke: 1Ki 1:1

But he gat no heat - Sixty-nine was not an advanced age; but David had been exhausted with various fatigues, and especially by family afflictions, so that he was much older in constitution than he was in years. Besides he seems to have labored under some wasting maladies, to which there is frequent reference in the Psalms.

Clarke: 1Ki 1:2

Let there be sought - a young virgin - This was the best remedy which in his state could be prescribed. His nearly exhausted frame would infallibly absorb from her young and healthy body an additional portion of animal heat, and consequently trim and revive the flame of animal life. This is properly, as I have elsewhere expressed it, Friar Bacon’ s secret for the cure of old age.

Clarke: 1Ki 1:4

The king knew her not - The maxim of Bacon in his enigmatical cure is, "Take all you can from the medicine, but give nothing to it; if you give any thing, it increases the disease and hastens death."I have seen this abundantly verified; but it is a subject on which it would be improper to dilate except in a medical work. An extract from Friar Bacon’ s Cure of Old Age may be found at the end of the chapter.

Clarke: 1Ki 1:5

Adonijah the son of Haggith - Who this woman was we know not; Adonijah was evidently David’ s eldest son now living, and one of whom his father was particularly fond; see 1Ki 1:6

Clarke: 1Ki 1:5

Prepared him chariots and horsemen - He copied the conduct of his brother Absalom in every respect. See 2Sa 15:1.

Clarke: 1Ki 1:7

And he conferred with Joab - Joab well knew, if he made the new king, he would necessarily be continued in the command of the army, and so govern him.

Clarke: 1Ki 1:8

And Nathan - Some suppose that he was the preceptor of Solomon.

Clarke: 1Ki 1:9

Slew sheep and oven - Making a royal feast, in reference to his inauguration. As he had Abiathar the priest with him, no doubt these animals were offered sacrificially, and then the guests fed on the flesh of the victims. He had not only a splendid feast, but a great sacrifice; and he gave by this a popular color to his pretensions, by affecting to receive his authority from God.

Clarke: 1Ki 1:11

Hast thou not heard that Adonijah the son of Haggith doth reign - He was now considered as being legally appointed to the regal office, and no doubt was about to begin to perform its functions.

Clarke: 1Ki 1:12

Save thine own life, and the life of thy son - Nathan took for granted that Adonijah would put both Bath-sheba and Solomon to death as state criminals, if he got established on the throne. O cursed lust of rule! a father will destroy his son, a son depose his father, and a brother murder a brother, in order to obtain a crown! At this time the monarchy of Israel was unsettled; no man knew who was to succeed to the crown, and the minds of the people were as unsettled as the succession. I have examined both systems, and find that, with all its alleged disadvantages, hereditary monarchy has a high balance of evidence in its favor beyond that which is elective, and is every way more safe for the state and more secure for the subject.

Clarke: 1Ki 1:13

Go and get thee in unto King David - He knew that this woman had a sovereign influence over the king. If Bath-sheba was a source of pleasure to David, must she not also have been a source of pain to him? For could he ever forget the guilty manner in which he acquired her

Clarke: 1Ki 1:13

Didst not thou - swear - It is very likely that David made such an oath, and that was known only to Bath-sheba and Nathan. It is nowhere else mentioned.

Clarke: 1Ki 1:20

That thou shouldest tell - who shall sit on the throne - This was a monarchy neither hereditary nor elective; the king simply named his successor. This obtained less or more, anciently, in most countries.

Clarke: 1Ki 1:21

Shall be counted offenders - When Adonijah and his party shall find that I and my son have had this promise from thee by oath, he will slay us both.

Clarke: 1Ki 1:28

Call me Bath-sheba - She had gone out when Nathan came in, and he retired when she was re-admitted. Each had a separate audience, but to Nathan the king did not express any will.

Defender: 1Ki 1:5

Adonijah was the fourth son of David, but both Amnon and Absalom were dead. Nothing is known of Chileab, his second son. Adonijah evidently thought he should succeed his father, even though both David and God Himself had chosen Solomon, the son of David's favorite wife, Bathsheba, as the next king (1Ch 22:9, 1Ch 22:10; 1Ki 1:13)."

TSK: 1Ki 1:1

old : David was probably now about sixty-nine years of age. He was thirty years old when he began to reign, reigned forty, and died in his seventieth year; and the transactions mentioned here are supposed to have taken place about a year before his death. Sixty-nine was not an advanced age; but he had been exhausted with various fatigues, and especially family afflictions, so that he was much older in constitution than in years. 2Sa 5:4; 1Ch 23:1, 1Ch 29:27, 1Ch 29:28; Psa 90:10

and stricken in years : Heb. and entered into days, Gen 18:11, Gen 24:1; Jos 23:1, Jos 23:2; Luk 1:7

TSK: 1Ki 1:2

Let there be sought : Heb. Let them seek

a young virgin : Heb. a damsel, a virgin. stand. Deu 10:8; 1Sa 16:21, 1Sa 16:22; 2Ch 29:11

cherish him : Heb. be a cherisher unto him

lie : Gen 16:5; Deu 13:6; 2Sa 12:3; Mic 7:5

get heat : Ecc 4:11

TSK: 1Ki 1:3

So : Est 2:2, Est 2:4

Abishag : 1Ki 2:17-25

Shunammite : Jos 19:18; 1Sa 28:4; 2Ki 4:8, 2Ki 4:25

TSK: 1Ki 1:4

knew her not : Mat 1:25

TSK: 1Ki 1:5

Adonijah : 2Sa 3:4; 1Ch 3:2

exalted : 1Ki 1:11, 1Ki 2:24; Exo 9:17; Pro 16:18, Pro 18:12; Luk 14:11, Luk 18:14

I will : Deu 17:15; Jdg 9:2; 1Ch 22:5-11, 1Ch 28:5, 1Ch 29:1

be king : Heb. reign

and he : Deu 17:16; 2Sa 15:1; Isa 2:7

TSK: 1Ki 1:6

had not : 1Sa 3:13; Pro 22:15, Pro 23:13, Pro 23:14, Pro 29:15; Heb 12:5, Heb 12:6

at any time : Heb. from his days

very : 1Sa 9:2, 1Sa 10:23; 2Sa 14:25

bare him : 2Sa 3:3, 2Sa 3:4; 1Ch 3:2

TSK: 1Ki 1:7

And he conferred : Heb. his words were, 2Sa 15:12; Psa 2:2

Joab : 1Ki 2:28; 2Sa 8:16, 2Sa 20:23

Abiathar : 1Sa 22:20-23; 2Sa 15:24-29, 2Sa 15:35, 2Sa 20:25

following Adonijah helped him : Heb. helped after Adonijah, 1Ki 2:22, 1Ki 2:26-35

TSK: 1Ki 1:8

Zadok : 1Ki 2:35; 2Sa 8:17, 2Sa 8:18, 2Sa 20:25; 1Ch 27:5, 1Ch 27:6; Eze 44:15

Nathan : 2Sa 7:2-4, 2Sa 12:1-15

Shimei : 1Ki 4:18; Zec 12:13

the mighty : 2Sam. 23:8-39; 1Chr. 11:10-47

TSK: 1Ki 1:9

Adonijah : The Oriental banquet, in consequence of the intense heat, is often spread upon the verdant turf, beneath the shade of a tree, where the streaming rivulet supplies the company with wholesome water, and excites a gentle breeze to cool their burning temples.

slew : 2Sa 15:12; Pro 15:8

Enrogel : or, the well Rogel, 2Sa 17:17

called : 2Sa 13:23-27, 2Sa 15:11

TSK: 1Ki 1:10

1Ki 1:8, 1Ki 1:19; 2Sa 12:1-15

TSK: 1Ki 1:11

Nathan : 2Sa 7:12-17, 2Sa 12:24, 2Sa 12:25; 1Ch 22:9, 1Ch 22:10, 1Ch 28:4, 1Ch 28:5, 1Ch 29:1

Adonijah : 1Ki 1:5

Haggith : 2Sa 3:4

TSK: 1Ki 1:12

let me : Pro 11:14, Pro 20:18, Pro 27:9; Jer 38:15

save : 1Ki 1:21; Gen 19:17; Act 27:31

the life : Jdg 9:5; 2Ki 11:1; 2Ch 21:4, 2Ch 22:10; Mat 21:38

TSK: 1Ki 1:13

Assuredly : 1Ki 1:11, 1Ki 1:17, 1Ki 1:30; 1Ch 22:6-13

sit : 1Ki 1:17, 1Ki 1:24, 1Ki 1:30, 1Ki 1:35, 1Ki 1:48, 1Ki 2:12; Deu 17:18; 1Ch 29:23; Psa 132:11, Psa 132:12; Isa 9:7; Jer 33:21; Luk 1:32, Luk 1:33

TSK: 1Ki 1:14

I also : 1Ki 1:17-27; 2Co 13:1

confirm : Heb. fill up

TSK: 1Ki 1:15

very old : 1Ki 1:2-4

TSK: 1Ki 1:16

bowed : 1Ki 1:23; 1Sa 20:41, 1Sa 24:8, 1Sa 25:23

And the : 1Ki 2:20; Est 7:2; Mat 20:21, Mat 20:32

What wouldest thou : Heb. What to thee

TSK: 1Ki 1:17

My lord : Gen 18:12; 1Pe 3:6

thou swarest : It is not recorded when or upon what occasion David sware to Bathsheba that Solomon should succeed him; but it is supposed, with some degree of probability, that it took place after Absalom’ s rebellion; and as God himself had settled the succession, he might very properly give her this assurance. 1Ki 1:13, 1Ki 1:30

TSK: 1Ki 1:18

Adonijah : 1Ki 1:5, 1Ki 1:24; 2Sa 15:10

thou knowest : 1Ki 1:11, 1Ki 1:24, 1Ki 1:27; Act 3:17

TSK: 1Ki 1:19

1Ki 1:7-10, 1Ki 1:25

TSK: 1Ki 1:20

the eyes : 2Ch 20:12; Psa 25:15, Psa 123:2; Zec 3:9

that thou : At this time the monarchy of Israel was unsettled; no man knew who was to succeed to the crown; and the minds of the people were as unsettled as the succession. It was neither hereditary nor electivecaps1 . tcaps0 he king, as was anciently the case in most countries, named his successor; but in this instance, God had already assigned the throne to Solomon. 2Sa 23:2; 1Ch 22:8-10, 1Ch 28:5, 1Ch 28:6, 1Ch 28:10, 1Ch 29:1

TSK: 1Ki 1:21

sleep : 1Ki 2:10; Gen 15:15; Deu 31:16

that I : That is, when Adonijah is established on the throne, I and my son Solomon shall be put to death as state criminals. The history of the world demonstrates, that the lust of dominion has tempted men to commit the most enormous crimes. A father has destroyed his son, a son deposed a father, and a brother murdered a brother, in order to obtain a crown!

offenders : Heb. sinners, 1Ki 2:15, 1Ki 2:22-24

TSK: 1Ki 1:22

Gen 24:15; Job 1:16-18; Dan 9:20

TSK: 1Ki 1:23

he bowed : 1Ki 1:16; Rom 13:7; 1Pe 2:17

TSK: 1Ki 1:24

hast thou : 1Ki 1:14, 1Ki 1:18

reign : 1Ki 1:5, 1Ki 1:13, 1Ki 1:17

TSK: 1Ki 1:25

slain : 1Ki 1:9, 1Ki 1:19; 1Sa 11:14, 1Sa 11:15; 1Ch 29:21-23

God save king Adonijah : Heb. Let king Adonijah live, 1Ki 1:34; 1Sa 10:24; 2Sa 16:16; 2Ki 11:12; 2Ch 23:11 *marg. Mat 21:9; Mar 11:9, Mar 11:10; Luk 19:38

TSK: 1Ki 1:26

1Ki 1:8, 1Ki 1:19; 2Sa 7:2, 2Sa 7:12-17, 2Sa 12:25

TSK: 1Ki 1:27

and thou : 1Ki 1:24; 2Ki 4:27; Joh 15:15

TSK: 1Ki 1:28

Call me : She appears to have gone out when Nathan entered; and he retired when she was readmitted.

into the king’ s presence : Heb. before the king, 1Ki 1:28

TSK: 1Ki 1:29

As the : 1Ki 2:24, 1Ki 17:1, 1Ki 18:10; Jdg 8:19; 1Sa 14:39, 1Sa 14:45, 1Sa 19:6, 1Sa 20:21; 2Sa 12:5; 2Ki 4:30, 2Ki 5:16, 2Ki 5:20

hath : Gen 48:16; 2Sa 4:9; Psa 34:19-22, Psa 72:14, Psa 136:24, Psa 138:7

TSK: 1Ki 1:30

Even as I sware : 1Ki 1:13, 1Ki 1:17

TSK: 1Ki 1:31

did reverence : 2Sa 9:6; Est 3:2; Mat 21:37; Eph 5:33; Heb 12:9

Let my : 1Ki 1:25; Neh 2:3; Dan 2:4, Dan 3:9, Dan 5:10, Dan 6:6, Dan 6:21

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Ki 1:1

Now - Rather, "and."The conjunction has here, probably, the same sort of connecting force which it has at the opening of Joshua, Judges, 1 Samuel, etc., and implies that the historian regards his work as a continuation of a preceding history.

King David - The expression "king David,"instead of the simpler "David,"is characteristic of the writer of Kings. (See the introduction to the Book of Kings) The phrase is comparatively rare in Chronicles and Samuel.

Stricken in, years - David was perhaps now in his first year. He was thirty years old when he was made king in Hebron 2Sa 5:4; he reigned in Hebron seven years and six months 2Sa 2:11; 1Ch 3:4; and he reigned thirty-three years at Jerusalem 2Sa 5:5. The expression had here been used only of persons above eighty Gen 18:11; Gen 24:1; Jos 13:1; Jos 23:1 : but the Jews at this time were not long-lived. No Jewish monarch after David, excepting Solomon and Manasseh, exceeded sixty years.

Clothes - Probably "bed-clothes."The king was evidently bed-ridden 1Ki 1:47.

Barnes: 1Ki 1:2

Since the Jewish law allowed polygamy, David’ s conduct in following - what has been said to have been - physician’ s advice, was blameless.

Barnes: 1Ki 1:5

The narrative concerning - Abishag, the Shunammite (see the margin reference "a"), is introduced as necessary for a proper understanding of Adonijah’ s later history (see 1Ki 2:13-25.) But even as it stands, it heightens considerably the picture drawn of the poor king’ s weak and helpless condition, of which Adonijah was not ashamed to take advantage for his own aggrandizement. Adonijah was born while David reigned at Hebron, and was therefore now between thirty-three and forty years of age. He was David’ s fourth son, but had probably become the eldest by the death of his three older brothers. He claimed the crown by right of primogeniture 1Ki 2:15, and secretly to his partisans (compare 1Ki 1:10) announced his intention of assuming the sovereignty. It was well known to him, and perhaps to the Jews generally, that David intended to make Solomon his successor 1Ki 1:13.

To run before him - That is, he assumed the same quasi-royal state as Absalom had done, when he contemplated rebellion 2Sa 15:1.

Barnes: 1Ki 1:6

Had not displeased him - i. e. "His father had never checked or thwarted him all his life."

A very goodly man - Here, too, Adonijah resembled Absalom 2Sa 14:25. The Jews, like the other nations of antiquity, regarded the physical qualities of rulers as of great importance, and wished their kings to be remarkable for strength, stature, and beauty 1Sa 9:2. Adonijah’ s personal advantages no doubt helped to draw the people to him.

His mother ... - i. e. Haggith bare Adonijah after Maacah bare Absalom 2Sa 3:3-4. The words in italics are not in the original; hence, some, by a slight alteration, read "David begat him."

Barnes: 1Ki 1:7

Joab’ s defection on this occasion, after his faithful adherence to David during the troubles caused by Absalom 2 Sam. 18:2-17, may be accounted for by his fear that Solomon would be a "man of rest"1Ch 22:9 and by his preference for the character of Adonijah. He may also have thought that Adonijah, as the eldest son 1Ki 1:5, had almost a right to succeed.

Abiathar’ s defection is still more surprising than Joab’ s. For his history, see 1Sa 22:20 note. Hereto, David and he had been the firmest of friends. It has been conjectured that he had grown jealous of Zadok, and feared being supplanted by him.

Barnes: 1Ki 1:8

There is some difficulty in understanding how Zadok and Abiathar came to be both "priests"at this time, and in what relation they stood to one another. The best explanation seems to be that Abiathar was the real high priest, and officiated at the sanctuary containing the ark of the covenant in Zion, while Zadok performed the offices of chief priest at the tabernacle of Witness at Gibeon 1Ch 16:39.

For Benaiah, see 2Sa 8:18; 2Sa 20:23; 2Sa 23:20-21. For Nathan, see 2Sa 7:2-3, 2Sa 7:17; 2Sa 12:1-15, 2Sa 12:25. As privy to all David’ s plans 1Ki 1:24, he had no doubt fully approved the order of succession which the king was known to intend.

Shimei and Rei - Shimei and Rei are perhaps David’ s two brothers, Shimma and Raddai 1Ch 2:13-14.

Mighty men - Probably the company of 600, originally formed during David’ s early wanderings 1Sa 25:13; 1Sa 27:2, and afterward maintained as the most essential element of his standing army.

Barnes: 1Ki 1:9

Adonijah’ s feast was probably of a sacrificial character, and intended to inaugurate him as king. Compare the "sacrifices"of Absalom 2Sa 15:12.

Zoheleth - No satisfactory explanation has been given of this name. Large blocks of stone always attract attention in the East, and receive names which are often drawn from some trivial circumstance. Sinai and Palestine are full of such "Hajars,"which correspond to the "Ebens"or "stones"of Holy Scripture. (Compare Gen 28:22; Jos 4:9; 1Sa 6:14.) For En-Rogel, see the margin reference.

Barnes: 1Ki 1:11

The son of Haggith - Compare the margin reference. This expression was well chosen to touch the pride of Bath-sheba. "Adonijah; not thy son, but the son of thy rival, Haggith."

Barnes: 1Ki 1:12

It would have been in accordance with general Eastern custom for Solomon to suffer death, if Adonijah had succeeded in his attempt. But to have executed his mother also would have been an unusual severity. Still, such cases sometimes occurred: Cassander put to death Roxana, the widow of Alexander the Great, at the same time with her son, the young Alexander.

Barnes: 1Ki 1:14

Confirm thy words - " Establish"them, by giving a second testimony. Nathan thinks it best to move David’ s affections first through Bath-sheba, before he comes in to discuss the matter as one of state policy, and to take the king’ s orders upon it.

Barnes: 1Ki 1:15

Into the chamber - The "bed-chamber"or "inner chamber."Abishag was a disinterested witness present, who heard all that Bath-sheba said to David.

Barnes: 1Ki 1:16

Bath-sheba bowed, like the woman of Tekoah 2Sa 14:4, with the humble prostration of a suppliant. Hence, the king’ s question, "What wouldest thou?"

Barnes: 1Ki 1:20

Tell them who shall sit on the throne - Side by side with what may be called the natural right of hereditary succession, there existed in the old world, and especially in the East, a right, if not of absolutely designating a successor, yet at any rate of choosing one among several sons. Thus, Cyrus designated Cambyses; and Darius designated Xerxes; and a still more absolute right of nomination was exercised by some of the Roman emperors.

Barnes: 1Ki 1:21

Shall sleep - This euphemism for death, rare in the early Scriptures - being found only once in the Pentateuch (margin reference.), and once also in the historical books before Kings 2Sa 7:12 - becomes in Kings and Chronicles the ordinary mode of speech (see 1Ki 2:10; 1Ki 11:43, etc.; 2Ch 9:31; 2Ch 12:16, etc.). David uses the metaphor in one psalm Psa 13:3. In the later Scriptures it is, of course, common. (Jer 51:39; Dan 12:2; Mat 9:24; Joh 11:11; 1Co 11:30; 1Co 15:51; 1Th 4:14, etc.)

Barnes: 1Ki 1:22

Nathan came into the palace, not into the chamber, where he might not enter unannounced. Bath-sheba retired before Nathan entered, in accordance with Oriental ideas of propriety. So, when Bath-sheba was again sent for 1Ki 1:28, Nathan retired (compare 1Ki 1:32).

Barnes: 1Ki 1:24

Hast thou said - Thou hast said. In the original no question is asked. Nathan assumes, as far as words go, that the king has made this declaration. He wishes to draw forth a disclaimer.

Barnes: 1Ki 1:29

"As the Lord liveth"was the most common form of oath among the Israelites (e. g. Jdg 8:19; 1Sa 14:39; 1Sa 19:6). It was unique to David to attach a further clause to this oath - a clause of thankfulness for some special mercy 1Sa 25:34, or for God’ s constant protection of him (here and in 2Sa 4:9).

Barnes: 1Ki 1:31

A lower and humbler obeisance than before 1Ki 1:16. In the Assyrian sculptures ambassadors are represented with their faces actually touching the earth before the feet of the monarch.

Poole: 1Ki 1:1

Stricken in years Being in the end of his seventieth year. He gat no heat which is not strange in a person not only of so great an age, but also who had been exercised with so many hardships in war, and with such tormenting cares, and fears, and sorrows, for his own sins, (as divers of his Psalms witness,) and for the sins and miseries of his children and people. See Pro 17:22 . Besides, this might be from the nature of his disease, or bodily distemper.

Poole: 1Ki 1:2

His servants his physicians.

A young virgin whose natural heat is fresh and wholesome, and not impaired with bearing or breeding of children. The same counsel doth Galen give for the cure of some cold and dry distempers.

Let her stand before the king i.e. minister unto him, or wait upon him, (as this phrase is oft used,) in his sickness, as occasion requires. Let her lie in thy bosom, as his wife or concubine; for that she was so may appear by divers arguments. First, Otherwise this had been a wicked counsel and course; which therefore neither his servants durst have prescribed, nor would David have used, especially being now in a dying condition. And seeing this was easily prevented by his taking her for his concubine, which then was esteemed allowable, it is absurd to think that he would not choose the safer way. Secondly, That passage, 1Ki 1:4 ,

but the king knew her not implies that the king might have had carnal knowledge of her without sin or scandal. Thirdly, it appears from this phrase of

lying in his bosom which is every where in Scripture mentioned as the privilege of a wife and concubine, as Gen 16:5 Deu 13:6 2Sa 12:8 Mic 7:5 . Fourthly, This made Adonijah’ s crime, in desiring her to wife, so heinous in Solomon’ s account, because he wisely saw, that by marrying the king’ s wife he designed to revive his pretence to the kingdom, at least in case of Solomon’ s death; which pretence had been ridiculous, if she had been only the king’ s handmaid.

Poole: 1Ki 1:3

A fair damsel whose beauty might engage his affections, and refresh his spirits, and invite him to those embraces which might communicate some of her natural heat to him, as was designed.

A Shunammite of the city of Shunem in Issachar, Jos 19:18 . See 2Ki 4:8 .

Poole: 1Ki 1:4

Which is mentioned to note the continuance and progress of the king’ s malady, and the ground of Adonijah’ s rebellion, and of his following request, 1Ki 2:17 .

Poole: 1Ki 1:5

Then on notice of the desperateness of the king’ s disease, and the approach of his death,

Adonijah the son of Haggith see 2Sa 3:4exalted himself; entertained high thoughts and designs.

I will be king as the right of the kingdom is mine, 1Ki 1:6 , so I will now take possession of it, lest, Solomon attempt to deprive me of it.

He prepared him chariots and horsemen, and fifty men to run before him as Absalom had done upon the like occasion, 2Sa 15:1 ; such ill use did he make of that example, that he committed the same wickedness which he had done, and yet feared not the same disappointment and destruction which he brought upon himself.

Poole: 1Ki 1:6

His father had not displeased him at any time: this is noted as David’ s great error, and the occasion of Adonijah’ s presumption. Why hast thou done so ? he neither restrained him from, nor reproved him for his miscarriages; which was a great sin against that plain law, Lev 19:17 , and severely punished in Eli, which David was not ignorant of, except Adonijah’ s errors were small, or concealed from David.

He also: this particle relates, either, first, To Absalom here following, who also was a goodly man. Or rather, secondly, To what goes before, to signify that this was a second ground of his confidence, because his great comeliness made him amiable in the people’ s eyes, as his father’ s indulgence was the first.

After Absalom i. e. next after Absalom was born of his mother: see 2Sa 3:3,4 .

Poole: 1Ki 1:7

Either because they thought the right of the crown was his; or rather, from secret grudges, because they perceived themselves neglected by David, and possibly by Solomon too; and from carnal policy, that they might secure and advance their own interest, which they saw to be in manifest danger.

Poole: 1Ki 1:8

His great and famous commanders, and the guards and soldiers under them.

Poole: 1Ki 1:9

Adonijah slew sheep and oxen and fat cattle partly for a sacrifice; and partly for feasts, that he might engage God to be on his side, and draw a multitude of people after him.

By En-rogel or, the fountain of Rogel, or, of the fuller ; a place nigh to Jerusalem: see Jos 15:7 18:16 2Sa 17:17 .

Called all his brethren the king’ s sons either because he knew they envied and were discontented with Solomon, and therefore would favour him; or that he might engage them so to do.

All the men of Judah the king’ s servants except these here excepted, 1Ki 1:10 .

Poole: 1Ki 1:10

Because he knew they favoured Solomon his competitor.

Poole: 1Ki 1:11

Nathan was prompted to this both by his piety in fulfilling the will of God declared to him, and by him to David, concerning Solomon’ s succession, 2Sa 7:13 1Ch 22:8,9 ; and by his prudence, as knowing that Adonijah hated him for being the principal instrument of Solomon’ s advancement. Bath-sheba being retired and private in her apartment, was yet ignorant of what was done abroad; and she was likely to be most zealous in the cause, and most prevalent with David.

David our lord knoweth it not so far is he from consenting to it, as thou mayest fear or others think, that they have not yet acquainted him with it.

Poole: 1Ki 1:12

For he will never reckon himself safe till his competitor and his friends be taken out of the way.

Poole: 1Ki 1:13

Didst not thou swear i.e. Thou didst swear; which David himself owneth, 1Ki 1:30 , which probably he did to satisfy Bath-sheba’ s doubts and fears about it, and to oblige himself to a compliance with the Divine will declared about it. See 1Ki 2:15 1Ch 28:5 . Thine handmaid ; so she calleth herself, to testify her reverence and subjection to him, not only as her husband, but as her king.

He shall sit upon my throne another expression of the same thing, to signify David’ s sincerity and fervency in his swearing, which adds to his obligation.

Why then doth Adonijah reign? how comes this to pass? or why dost thou suffer it?

Poole: 1Ki 1:17

Thou swarest by the Lord thy God to whom thou art highly obliged, whose name thou justly fearest and honourest; and therefore thou wilt not pollute it by perjury, but make conscience of thy oath.

Poole: 1Ki 1:18

This she adds, partly lest she should seem to accuse the king of inconstancy and perfidiousness; and partly to aggravate Adonijah’ s crime, from that gross neglect and contempt of the king which did accompany it.

Poole: 1Ki 1:19

Who is not so presumptuous as Adonijah, usurping the throne before his time; but carries himself modestly and submissively, as thy son, and servant, and subject.

Poole: 1Ki 1:20

The eyes of all Israel are upon thee the generality of the people are in suspense, whether Adonijah’ s practices be with thy consent or no, and wait for thy sentence, which they will readily embrace.

Who shall sit upon the throne of my lord the king she speaks only in general, as owning my king’ s prerogative to give the crown to which of his sons he pleased, if he had not restrained himself by his oath to Solomon.

After him i.e. after thy death; whereby she taxeth Adonijah’ s ambition, who usurped the crown whilst his father lived.

Poole: 1Ki 1:21

Shall sleep with his fathers i.e. die as his fathers did. See Gen 47:30 .

I and my son Solomon shall be counted offenders we shall be punished with death as malefactors, as guilty of practicing against the right heir of the crown, and transferring the kingdom to Solomon, and covering our ambitious designs with a pretence of religion.

Poole: 1Ki 1:22

To discourse with the king; which made it fit for her to withdraw, as she did, 1Ki 1:28 .

Poole: 1Ki 1:24

Is this done by thy consent? without which it seems strange that he durst attempt it.

Poole: 1Ki 1:26

Even me thy servant whom he knew to be acquainted with thy mind, and with the mind of God in this matter; and therefore his neglect of me herein gives me cause to suspect that this is done without thy privity; which now I come to know.

Poole: 1Ki 1:27

Thou hast not showed it unto thy servant who, having been an instrument in delivering God’ s message to thee concerning thy successor, might reasonably expect that if the king had changed his mind, or God had since made some revelation contrary to the former, thou wouldst have acquainted me with it, as being both a prophet of the Lord, and one whom thou hast always found faithful to thee, and to whom thou hast used to communicate thy secret counsels.

Poole: 1Ki 1:28

Call me Bath-sheba who, upon Nathan’ s approach to the king, had modestly withdrawn herself, either in another room, or into another part of this room, more remote from the bed upon which David lay.

Poole: 1Ki 1:31

i.e. For a long time, as that word is oft used, as 1Ki 2:33 Dan 2:4 . Though I desire thy oath may be kept, and the right of succession confirmed to my son; yet I am far from thirsting after thy death for his advancement, and should rather rejoice, if it were possible for thee to live and enjoy thy crown for ever.

Haydock: 1Ki 1:1

Years; sixty-nine, as he died when he was seventy years old. (Calmet) (2 Kings v. 4.) ---

Warm. Though David was of a strong constitution, he had been so much exposed to fatigue, and so harassed with domestic broils, that his vigour was nearly decayed. (Calmet) ---

The Rabbins say, that the sight of the angel had greatly contributed to weaken him. Lyranus, and others, suppose that he was affected with the palsy. (Abulensis ; Salien, the year of the world 3019.)

Haydock: 1Ki 1:2

Servants. Physicians. (Josephus, [Antiquities?] vii. 14.) ---

People of the faculty still adopt the same sentiments; and when fire and clothes will not procure heat, they advise the application of living creatures. (Bartholin ix.; Galen vii.; Vales. Philos. c. 19.)

Haydock: 1Ki 1:3

Sunamitess. Sunam was not far from Thabor, in the tribe of Issachar. (Calmet) ---

This history leads us to explain the ambition and death of Adonias. (Haydock)

Haydock: 1Ki 1:4

Her. Which shews the virtue and temperance of David. (Menochius) ---

She was his wife, at least of a second order. Adonias flattered himself, on account of Abisag's virginity, that the law did not hinder him from marrying her; (Leviticus xviii. 8.; Kimchi) or he was blinded by ambition. (Calmet) ---

Heretics and persecutors thus attempt in vain, (Haydock) to defile the Church, the chaste spouse of Jesus, that they may usurp his throne. (Calmet)

Haydock: 1Ki 1:5

Him. He was not deterred by the fate of Absalom. (Haydock) ---

He was now the eldest son, and gave himself out for the presumptive heir. (Calmet) ---

David is blamed for some remissness, in not repressing him; (Salien) as his conduct tended to excite confusion, and to frustrate the appointment of God. But the king was convinced that nothing would be able to disturb that order; and he would take measures, in due time, to curb the ambition of his eldest son, from which, as yet, he apprehended no danger. (Haydock) ---

Old age renders people slow. (Menochius)

Haydock: 1Ki 1:7

Side. For their own interest, and because they supposed that the throne belonged of course to him. (Menochius) ---

This was the natural privilege, when no other disposition was made by God, or by the kings who succeeded David. They did not esteem themselves bound to leave the crown to their eldest sons. Hitherto God had made choice himself, as he had required, Deuteronomy xvii. 15. In favour of David, he pleased to grant sovereignty to his descendants. But the king expected to declare which he preferred, in case he chose to deviate from the natural order, ver. 20.

Haydock: 1Ki 1:8

Sadoc, the rival of Abiathar, and a descendant of Eleazar. David had permitted both to perform the functions of the high priesthood; (Calmet) or one had acted as the delegate of the other. (Salien) ---

Banaias was distinguished for his valour, 2 Kings xxiii. 20. He was the flower of his age, and, perhaps, aspired at the authority of Joab, whose credit began to decline; as he was grown old, and was known to be rather disagreeable to David, and had been guilty of such horrid murders. Both the contending princes sought to ingratiate themselves with the army and with the priests, as their influence was of the utmost consequence. Solomon was more fortunate, in having also Nathan the prophet on his side; but the throne was secured to him much more on account of the divine decree, 2 Kings vii. 12., and xii. 25. (Haydock) ---

Nathan is commonly considered as the tutor of the young prince, (Menochius) and was styled his "father." (Calmet) ---

Semei, or Nabath, father of Jeroboam; and Rei, or Ira, who is styled the priest of David, 2 Kings xx. 26. (St. Jerome, Tradit.) (Menochius) ---

To confound Semei with Nabath is wrong. (Salien) ---

Army; the king's guard consisting chiefly of the Cerethi, &c., (Calmet) who were under Banaias. The whole army, over which Joab was general, was not always in arms. Septuagint, "Semei and Resi, other copies read (Haydock) his friends," (with Syriac; Arabic) "and Daia, heroes of David." Hebrew may be, "neither the hearers nor the seers, nor the brave men of David were with Adonias." The populace, or the disciples, as well as the prophets, may be thus denoted.

Haydock: 1Ki 1:9

Slain. Either for sacrifice, or simply for a feast; (Calmet) though it is probable that victims of peace would be offered, as on similar occasions, on which the guests would afterwards feast, 1 Kings xi. (Haydock) ---

Rogel, east of Jerusalem, in the vale of Josaphat. (Menochius)

Haydock: 1Ki 1:10

Not. Out of contempt, (Calmet) and because he knew that they would oppose his measures. (Haydock)

Haydock: 1Ki 1:11

It not. So that we may safely endeavour to overturn his plane. (Menochius)

Haydock: 1Ki 1:12

Life. Both would have been in imminent danger, if the ambitious projects of Adonias succeeded, as he knew that the throne had been promised to Solomon by his father, and he would consider him as a dangerous rival. (Calmet) ---

The Turkish emperors usually destroy or confine their brethren, when they commence their reign. (Haydock)

Haydock: 1Ki 1:13

Swear. This he did, either when he comforted her, after the death of her first-born; (2 Kings xii. 24.) or rather, when Solomon had received so glorious a name, and was declared the heir by Nathan, 2 Kings vii. 12., and 1 Paralipomenon xxii. 20., and xxviii. 5. Adonias acknowledges that God had made choice of his brother, chap. ii. 15. (Calmet)

Haydock: 1Ki 1:14

Words, and confirm what thou hast said, (Menochius) reminding the king of God's express declaration. (Haydock)

Haydock: 1Ki 1:16

Worshipped. Protestants, "did obeisance." Hebrew, "fell prostrate on the ground before the king," (Calmet) without any danger of idolatry. (Haydock)

Haydock: 1Ki 1:18

Of it. So that thy authority is also contemned. (Menochius)

Haydock: 1Ki 1:20

Thee. Adonias boasts that all Israel was on his side, chap. ii. 15. (Calmet)

Haydock: 1Ki 1:21

Offenders. I, as guilty of adultery; and my son, as a mamzer; (Deuteronomy xxiii. 2.; Tirinus) or we shall be accounted pretenders, (Haydock) and condemned as guilty of high treason. (Calmet) ---

Our hopes and expectations will be frustrated. (Vatable) (Estius) ---

We shall be despised or punished. (Worthington)

Haydock: 1Ki 1:28

Come in. Nathan went out, at the same time; (Menochius) so that each had a private audience. (Calmet)

Gill: 1Ki 1:1

Now King David was old, and stricken in years,.... Was seventy years of age; for he was thirty years of age when he began to reign, and he reigned forty years, 2Sa 5:4; this was just the age of man, Psa 90:10;

and they covered him with clothes; not wearing apparel, but bed clothes; he seems to have been bedridden and paralytic:

but he got no heat; by them; having no natural heat in him, clothes could not communicate any to him, only keep the cold from him, see Hag 1:6; there are many persons at the age he was, that are lively, healthful, and robust, comparatively speaking at least; but David's strength was impaired, and his natural force abated by his many wars, fatigues by night and day in campaigns, and the many sorrows and afflictions he met with from his family and his friends, as well as enemies; which exhausted his natural moisture, weakened his nerves, and drank up his spirits, and brought upon him the infirmities of a decrepit old age very soon.

Gill: 1Ki 1:2

Wherefore his servants said unto him,.... His physicians; so Joseph's physicians are called his servants, Gen 50:2;

let there be sought for my lord the king a young virgin; not only a young woman, but a virgin, that has more natural heat than women that have bore children have, which is abated thereby:

and let her stand before the king: minister to him, serve him with whatsoever he should want to eat or drink; and so by being in his presence, and taking things at her hand, she might be the more ingratiated into his affections:

and let her cherish him; as the husband the wife, so she her husband, as doubtless David was; and that by giving him cordials to cheer his spirits, and everything that was convenient for him, and particularly by lying with him. Kimchi interprets the word of her being profitable to him, in which sense the word is used, Job 22:2; that is, by warming him; Ben Gersom understands it of her being made mistress of his treasures, according to the sense of the word in Isa 22:15; that she might have the command of his purse, and provide anything proper for him, without being taken notice of or obstructed; but the Targum is better,

"and let her be near him,''

lie close unto him, and even in his bosom, as in the next clause:

and let her lie in his bosom; which shows that it was proposed that he should marry her, at least that she should become his concubine wife, since this phrase is descriptive of a wife, Mic 7:5; nor can it be thought his physicians would advise, or he agree to have a young woman admitted to his bed, without marriage; and if this had not been the case, it would not have answered the design of Adonijah in requesting her in marriage after his father's death, which was to make way to ascend the throne when opportunity should offer; nor would his request have been so much resented by Solomon as it was, 1Ki 2:17;

that my lord the king may get heat: and somewhat similar to this, Galen, that great physician, prescribed in like cases ^d.

Gill: 1Ki 1:3

So they sought for a fair damsel throughout all the coasts of Israel,.... Not only a damsel, but a beautiful one, that she might be the more acceptable to the king; who otherwise, if deformed and ugly, would not have endured her in his sight, or received at her hands, and much less suffered her to lie in his bosom:

and found Abishag a Shunammite; a native of the city Shunem, a city in the tribe of Issachar, Jos 19:18;

and brought her to the king; for his approbation of her, and to make her his concubine wife, as he did.

Gill: 1Ki 1:4

And the damsel was very fair,.... And so very agreeable to the king to be in his presence, and wait upon him, and take things of her hand, as well as lie with him:

and cherished the king; enlivened his spirits by her amiable countenance, her graceful behaviour, and tender care of him, and especially by bedding with him:

and ministered to him; serving him with her own hands whatever he took for his sustenance:

but the king knew her not; as a man knows his wife; which shows that she was his wife, and that it would not have been criminal in him had he known her; but this is observed, not to point at the chastity of David, but his feebleness, and loss of desire after women, and that the damsel remained a virgin; and that was the ground of Adonijah's request, and his hope of succeeding.

Gill: 1Ki 1:5

Then Adonijah the son of Haggith exalted himself,.... This was his mother's name, 2Sa 3:4; his father David being old and infirm, and not like to live long, notable to oppose him; and he being the eldest son, and a comely person, was inspired with ambition to set up for king:

saying, I will be king; though he knew that Solomon was appointed of God, and promised by David, and expected by the people to be king, yet he was resolved to set up himself for king, and try if he could not get himself to the throne; on this he was bent and determined:

and he prepared him chariots and horsemen, and fifty men to run before him; just as Absalom had done, when he had the same thing in view, to make him respectable among the people, see 2Sa 15:1.

Gill: 1Ki 1:6

And his father had not displeased him at any time,.... Always humoured him in everything, let him have his own way and will, and granted him what he desired, and never corrected him for his faults, or made him ashamed, as the Targum, by telling him of them, and chastising him for them; this was not to the credit of David, being guilty of the same sin with Eli; and on this Adonijah presumed much, that he would not contradict and countermand in this as he had not in other things before:

in saying, why hast thou done so? never so much as asked a reason of his conduct, so far was he from reproving him for it:

and he also was a very goodly man; of a comely countenance, tall and well proportioned, as his brother Absalom, and which was another thing on which he built his hopes of succeeding in his enterprise; for in those times, as in later times, and other nations, a comely aspect and personable appearance recommended a man to the choice of the people for a supreme magistrate; see Gill on 1Sa 9:2;

and his mother bare him after Absalom; not that the same woman bore him as did Absalom; for Absalom's mother was Maachah, this man's Haggith; but she bore him after Absalom's mother had bore him, so that he was next son; and now Amnon, Chileab, or Daniel, and Absalom, being all dead, he was the eldest son living, and upon this he founded his claim to the throne, and his hope of succeeding.

Gill: 1Ki 1:7

And he conferred with Joab the son of Zeruiah, and with Abiathar the priest,.... About getting the kingdom into his hands: and they were very proper persons to consult with, who, if gained to his interest, might be of great service, the one being the general of the army, and so had a great interest in the soldiery, with whom he could make way for him, and defend him, and the other was the high priest, who might be thought to have a great share in the affections of the people, and whose office it was to anoint the king; and he might the rather apply to them, knowing them to be, on some accounts, discontented persons:

and they following Adonijah, helped him; they took on his side; Joab knowing David's hatred of him on account of his murder of Abner and Amasa, and especially for his slaying his son Absalom, and his insolent behaviour towards him, and perhaps he might fear, or had an him of what he had charged Solomon with concerning him; and Abiathar, who saw plainly that the priesthood in Eli's family was declining, and that Zadok was the favourite priest with David, and in all probability would be with Solomon; all which might influence these two persons to join Adonijah, and who, by so doing, greatly encouraged him, and many others to flock to him, which much helped and served his cause.

Gill: 1Ki 1:8

But Zadok the priest,.... Who bid fair to be the high priest on Solomon's coming to the throne as he was:

and Benaiah the son of Jehoiada; who was near David's person, and over his bodyguards, the Cherethites and Pelethites:

and Nathan the prophet; a very great intimate of David's, and his seer, whom he consulted on all occasions:

and Shimei; who, according to Abarbinel, was Shimei the son of Gera, who had cursed David, and was afraid of entering into the conspiracy, lest he should be involved in trouble again: though some think this may be that Shimei, one of Solomon's twelve officers, as after constituted, 1Ki 4:18;

and Rei; whom the same writer takes to be Hushai the Archite, David's friend:

and the mighty men which belonged to David; that were about his person, his guards, the Cherethites and Pelethites:

were not with Adonijah; they did not join him, and indeed were not invited by him.

Gill: 1Ki 1:9

And Adonijah slew sheep and oxen and fat cattle,.... To make a feast of for those that were of his party, which was numerous, and some of them persons of the first rank, and therefore a large and elegant entertainment was provided for them:

by the stone of Zoheleth, which is by Enrogel; or the fullers' fountain, as the Targum, where the fullers washed their clothes, using their feet in doing it, from whence it had its name; and which they laid upon this stone for the water to drain out of them, "Zoheleth" signifying a slow motion of waters, or on which they beat them to get out the spots; the Targum calls it the stone of a watchtower, on which they could stand and look to a great distance; or, as Jarchi and Ben Gersom suggest, it was a large smooth stone, which young men used to come to, and cast to and fro to try and exercise their strength; it was, as Josephus ^e says, in or near the king's gardens:

and called all his brethren the king's sons: which David by his wives and concubines had in Hebron and Jerusalem; who were all younger than he, and so had not the pretension he had, and who might be displeased at the appointment of Solomon as well as he; see 1Ch 3:4;

and all the men of Judah the king's servants; excepting those in 1Ki 1:8.

Gill: 1Ki 1:10

But Nathan the prophet, and Benaiah, and the mighty men, and Solomon his brother, he called not. Did not invite them to this feast; not Nathan, who he might know had prophesied of Solomon's succession in the throne, and therefore it could not be thought he would be drawn over to him; nor "Benaiah and the mighty men"; David's bodyguards, over whom this officer was; and still less Solomon, his competitor and rival.

Gill: 1Ki 1:11

Wherefore Nathan spake unto Bathsheba the mother of Solomon,.... Who not only had an interest in the king, being his wife, and an easy access to him, but had a special concern in this affair, as it affected her son, to whom the succession of the kingdom was designed and promised:

saying, hast thou not heard that Adonijah the son of Haggith doth reign? has usurped the throne, and is proclaimed king by a party, who at least have drank his health as such; has taken the title, and is about to exercise the power of a king; this Bathsheba might not have heard of, and which he expresses in this manner to quicken her to make an immediate application to the king:

and David our Lord knoweth it not; being so infirm, and in his bed, and nobody about him to inform him of it; it was done without his knowledge, and far from being with his consent and approbation.

Gill: 1Ki 1:12

Now therefore come, let me, I pray thee, give thee counsel,.... How to conduct in this affair, which she being a woman, and no doubt surprised and confounded at this relation, might be at a loss what to do; wherefore Nathan, being a wise man, and a faithful friend, offers to give the best advice he could, and desires her attention to it: says he,

that thou mayest save thine own life, and the life of thy son Solomon; which would be the usurper's first care to take away, that he might have no rival, and none to disturb him in his government; which step has been often taken by usurpers to secure themselves, see Jdg 9:5.

Gill: 1Ki 1:13

Go and get thee in unto King David,.... That is, go into the chamber where the king lay, at once, without any ceremony:

and say unto him, didst not thou, my lord, O king, swear unto thine handmaid, saying, assuredly Solomon thy son shall reign after me, and he shall sit upon my throne? though no mention is elsewhere made of such an oath, there undoubtedly was one, of which Nathan had knowledge, either from David or Bathsheba, or from them both, or might be present himself at the making of it; for not only Bathsheba affirms it, 1Ki 1:17; but David owns it and confirms it, 1Ki 1:30;

why then doth Adonijah reign? surely it cannot be with the king's knowledge and consent, so manifestly contrary to his promise and oath.

Gill: 1Ki 1:14

Behold, while thou yet talkest there with the king,.... Before, or by the time she could deliver the above words to him, or such as she should think fit to use, to awaken the king to a concern for the interest of her and her son:

I will also come in after thee; directly into the king's chamber:

and confirm thy words; as he could very well do, if he was present as a witness of the oath he had made to her, as well as he could confirm the truth of Adonijah's usurpation; nay, could plead the will and promises of God he had formerly notified to him: or, "fill up thy words" ^f, make up what might be wanting in her address to him, in her account of things, or in the arguments used by her; he means, that he would second her in her motion in favour of Solomon, and press the king to take some steps for the security of the succession to him. Nathan knew it was the will of God that Solomon should succeed in the kingdom, he had promised it by him, see 2Sa 7:12; yet, as a wise and good man, he thought it right to make use of all proper means to attain the end.

Gill: 1Ki 1:15

And Bathsheba went in unto the king into the chamber,.... Where he lay, being bedridden; she took Nathan's advice, and directly went to the king's apartment:

and the king was very old: and decrepit, borne down with the infirmities of old age, though but seventy years of age:

and Abishag the Shunammite ministered unto the king; she was then waiting upon the king, and serving him with what was necessary and proper for him; and perhaps there was no other in the chamber at that time.

Gill: 1Ki 1:16

And Bathsheba bowed, and did obeisance to the king,.... Not only as being her husband, but her sovereign; and this behaviour might intimate, that she had something to say to him, and more than to inquire of his health:

and the king said, wouldest thou? what hast thou to say to me? or to ask of me? what is thy will and pleasure, or thine errand to me?

Gill: 1Ki 1:17

And she said unto him, my lord, thou swarest by the Lord thy God unto thine handmaid,.... Which was a very solemn oath, and binding, and which she puts David in mind of, knowing that so conscientious a man as he was would religiously observe it:

saying, assuredly Solomon thy son shall reign after me, and shall sit upon my throne; be his successor in it, and established on it.

Gill: 1Ki 1:18

And now, behold, Adonijah reigneth,.... Has set up himself as king, and is by some saluted as such; but lest it should be thought by David that she suggested by this that he was guilty of the breach of his oath, or on any account to be blamed, she adds:

and now my lord, O king, thou knowest it not; which as it acquitted him from all blame, so it made the sin of Adonijah the more heinous, that he should do this without consulting his father about it; and was not only neglect of him as a father, and an act of disrespect and disobedience to him as such, but even of high treason, to assume the throne in his father's lifetime, without his consent.

Gill: 1Ki 1:19

And he hath slain oxen, and fat cattle, and sheep in abundance,.... Has made a grand entertainment, and is feasting and rejoicing; which was another instance of irreverence and disrespect to his aged father, labouring under the infirmities of old age, and on his dying bed, and he carousing, and showing all the tokens of pleasure in the view of his death, and wishing for it:

and hath called all the sons of the king; invited them to his entertainment, in order to gain them to his interest:

and Abiathar the priest, and Joab the captain of the host; two persons, though of eminent rank, she knew David had no respect for, and therefore it would not be pleasing to him to hear that they were invited, had this affair been more acceptable than it was; Bathsheba, considering the shortness of the time she had to think, and the flurry she must be in, very artfully threw together the most material things that might work upon the mind of David in her favour:

but Solomon thy servant hath he not called; which made it a plain case that it was not a feast of a peace offering, nor a common friendly entertainment, but a feast made on account of his accession to the throne; and that he looked upon Solomon as his rival, and bore an ill will to him on that account, and bad a design upon him.

Gill: 1Ki 1:20

And thou, my lord, O king,.... As for thee, or what concerns thee, or is incumbent on thee, will appear from the expectations of the people:

the eyes of all Israel are upon thee, that thou shouldest tell them who shall sit on the throne of my lord the king after him; this she said, to dissipate any fears that might possess his mind on hearing what Adonijah had done, that the people in general had assented to it, and encouraged him to it; whereas the body of the people were waiting to hear what was the will and determination of David: for they not only considered him as having a power to name a successor, as was afterwards done by Rehoboam, but as one that had the mind of God revealed to him who should be his successor, to which they should pay a regard.

Gill: 1Ki 1:21

Otherwise it shall come to pass, when my lord the king shall sleep with his fathers,.... That is, shall die, and be buried in the sepulchre of his ancestors, where he shall lie till he awakes in the morning of the resurrection:

that I and my son Solomon shall be counted offenders; or "sinners" ^g; not as if she would be reckoned an adulteress, and her son as illegitimate, as some think, and so be branded and treated as such; but as being traitors, making pretensions to the throne, she on the behalf of her son, and he for himself, when he had no right to it, being the younger son, and not declared successor by his father.

Gill: 1Ki 1:22

And, lo, while she yet talked with the king,.... Just as she was concluding her speech to him:

Nathan the prophet also came in; as he promised he would; perhaps was at the chamber door all the while Bathsheba was speaking, and when he perceived she was just finishing, he entered in without ceremony, as he had used to do, being the king's seer and counsellor, and a prophet, who had admittance to the king at any time.

Gill: 1Ki 1:23

And they told the king,.... Some that attended at the door, or were in the chamber:

saying, behold, Nathan the prophet; or he is in the room, which the king through his infirmities might not be sensible of:

and when he was come in before the king; nearer to him, and as to be properly in his presence:

he bowed himself before the king with his face to the ground; showing him the same reverence, though in bed, as if on his throne.

Gill: 1Ki 1:24

And Nathan said, my lord, O king,.... He addresses him as with great veneration and respect due to his office, so as if he knew noticing of Bathsheba's application to him; and therefore begins and tells his story, as if the king had never heard anything relative to it:

hast thou said, Adonijah shall reign after me, and he shall sit upon my throne? surely it can never be, because of the notice which he himself had given him from the Lord, that one to be born should succeed him, plainly pointing to Solomon; and also because of the oath which he had sworn, to which Nathan was privy, that Solomon should reign after him; and yet if he had not given such orders, it was exceeding strange that Adonijah should presume to do what he had done.

Gill: 1Ki 1:25

For he is gone down this day,.... From Jerusalem, which lay high, to the stone of Zoheleth, in Enrogel, which lay in the valley, 1Ki 1:9;

and hath slain oxen, and fat cattle, and sheep in abundance; not by way of sacrifice, but for a feast, on account of his coming to the kingdom:

and hath called all the king's sons; invited them to the entertainment:

and the captains of the host; or army; not only Joab, it seems, the general of it, but the captains of thousands and hundreds under him, being desirous of engaging the militia in his favour, and which was not an impolitic step:

and Abiathar the priest; to consult with by Urim and Thummim, and to anoint him, and use his interest with the populace for him, who might be supposed a man of influence, being the high priest of the nation:

and, behold, they eat and drink before him; they were now at it, at this time, they were not only invited, but they accepted the invitation, and came; which is afore than what was before related:

and say, God save King Adonijah; they proclaimed and saluted him as king, and drank his health, and wished him all prosperity; and so the Targum,

"may King Adonijah prosper!''

Gill: 1Ki 1:26

But me, even me thy servant,.... Meaning himself, Nathan the prophet, who was David's servant, his seer, and counsellor:

and Zadok the priest; for whom David had a great respect:

and Benaiah the son of Jehoiada; who was captain of his bodyguards; here Nathan observes more than Bathsheba had, and supplies what she had omitted, and so filled up her words, as in 1Ki 1:14;

and thy servant Solomon, hath he not called; which showed his ill intention.

Gill: 1Ki 1:27

Is this thing done by my lord the king,.... With his knowledge and consent, and by his orders:

and thou hast not showed it unto thy servant; meaning himself, who had brought him a message from the Lord, signifying that Solomon should succeed him; and therefore if that had been countermanded, it seemed strange that he should not have acquainted him with it: or "to thy servants", as the Arabic version; for the word has a plural ending, though pointed as singular; and so it may mean not only himself, but the rest of David's faithful servants that were about him at court, as Kimchi observes:

who should sit on the throne of my lord the king after him? if he had altered his mind, or had had any direction from the Lord to make any change, he wondered at it that he should neither acquaint him, nor any of his trusty friends, with it.

Gill: 1Ki 1:28

Then King David answered and said,.... Observing that Nathan confirmed the account that Bathsheba had given, and that it must be a matter of fact that Adonijah had usurped the throne, gave orders to those about him, saying,

call me Bathsheba; who either went out of the room when Nathan entered it, or however removed to some distant part of it, out of the sight of David:

and she came into the king's presence, and stood before the king; came to the side or foot of his bed, hearkening to what he had to say to her.

Gill: 1Ki 1:29

And the king sware,.... To his former oath, he added another for greater confirmation:

and said, as the Lord liveth; which was the proper form of an oath, which ought to be taken by the living God; and as what would lay him under the greater obligation to observe it, he adds,

that hath redeemed my soul out of all distress; saved his life when in the most imminent danger; delivered him out of the hand of Goliath, and from the Philistines and other enemies, in his wars with them; and from Saul and his persecuting rage and fury, and from the rebellion of his son Absalom, and the insurrection of Sheba.

Gill: 1Ki 1:30

Even as I sware unto thee by the Lord God of Israel,.... And so owns and confirms the truth of what Nathan had suggested to Bathsheba, and she had asserted, 1Ki 1:13;

saying, assuredly Solomon thy son shall reign after me, and he shall sit upon my throne in my stead; this was the substance of the oath:

even so will I certainly do this day; perform this oath, and set Solomon on the throne.

Gill: 1Ki 1:31

Then Bathsheba bowed with her face to the earth, and did reverence to the king,.... Thereby expressing her veneration of him, and thankfulness to him for his favour to her and her son, in fulfilling his promise and oath:

and said, let my lord King David live for ever; which though a common form of salutation of kings, not only in Israel, but in other nations, is not to be considered as a mere compliment, but as expressing the real desires and affection of her heart to the king; signifying hereby that her solicitations on the behalf of her son did not arise from any desire of the king's death; she heartily wished him health to live long and easy; and all her request was, that Solomon her son might succeed him, whenever it pleased God to remove him; or seeing he was now a dying man as it were, her prayer was that his soul might live for ever in happiness in the world to come; so Kimchi interprets it.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Ki 1:1

¹ tn Heb “was old, coming into the days” (i.e., advancing in years).

² tn Or “garments.”

NET Notes: 1Ki 1:2

¹ tn Heb “said to.”

² tn Heb “let them seek for my master, the king, a young girl, a virgin.” The third person plural subject of the verb is indefinite (see GKC 460 §144.f). The appositional expression, “a young girl, a virgin,” is idiomatic; the second term specifically defines the more general first term (see IBHS 230 §12.3b).

³ tn Heb “and she will stand before the king.” The Hebrew phrase “stand before” can mean “to attend; to serve” (BDB 764 s.v. עָמַד).

⁴ tn Heb “and she will lie down in your bosom.” The expression might imply sexual intimacy (see 2 Sam 12:3 [where the lamb symbolizes Bathsheba] and Mic 7:5), though v. 4b indicates that David did not actually have sex with the young woman.

⁵ tn Heb “and my master, the king, will be warm.”

NET Notes: 1Ki 1:3

¹ tn Heb “through all the territory of Israel.”

NET Notes: 1Ki 1:4

¹ tn Heb “did not know her.”

NET Notes: 1Ki 1:5

¹ tn Heb “son of Haggith,” but since this formula usually designates the father (who in this case was David), the translation specifies that David was Adonijah’s father.

sn Haggith was one of David’s wives (2 Sam 3:4; 2 Chr 3:2).

² tn Heb “lifting himself up.”

³ tn Heb “saying.”

⁴ tn Or “he acquired for himself.”

⁵ tn Heb “to run ahead of him.”

NET Notes: 1Ki 1:6

¹ tn Or “disciplined.”

² tn Heb “did not correct him from his days.” The phrase “from his days” means “from his earliest days,” or “ever in his life.” See GKC 382 §119.w, n. 2.

³ tn Heb “and she gave birth to him after Absalom.” This does not imply they had the same mother; Absalom’s mother was Maacah, not Haggith (2 Sam 3:4).

NET Notes: 1Ki 1:7

¹ tn Heb “his words were.”

² tn Heb “helped after” (i.e., stood by).

³ tn Heb “Adonijah.” The proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.

NET Notes: 1Ki 1:8

¹ tn Or “bodyguard” (Heb “mighty men”).

² tn Heb “were not.”

NET Notes: 1Ki 1:9

¹ tc The ancient Greek version omits this appositional phrase.

NET Notes: 1Ki 1:10

¹ tn Or “bodyguard” (Heb “mighty men”).

NET Notes: 1Ki 1:11

¹ tn Heb “Have you not heard?”

² tn Heb “and our master David does not know.”

NET Notes: 1Ki 1:12

¹ tn Heb “now, come.” The imperative of הָלַךְ (halakh) is here used as an introductory interjection. See BDB 234 s.v. חָלַךְ.

² tn Or “so that.”

NET Notes: 1Ki 1:13

¹ tn Heb “come, go to.” The imperative of הָלַךְ (halakh) is here used as an introductory interjection. See BDB 234 s.v. חָלַךְ.

² tn Or “swear an oath to.”

NET Notes: 1Ki 1:14

¹ tn In the Hebrew text the sentence is introduced by the particle הִנֵּה (hinneh, “look”), which here draws attention to Nathan’s concluding word of assurance and support. For this use of the word, see HALOT 252 s.v. הִנֵּה.

² tc The Hebrew text reads, “I will come after you.”

³ tn Heb “fill up [i.e., confirm] your words.”

NET Notes: 1Ki 1:15

¹ tn Or “bedroom.”

NET Notes: 1Ki 1:16

¹ tn Heb “bowed low and bowed down to.”

NET Notes: 1Ki 1:18

¹ tc Instead of עַתָּה (’attah, “now”) many Hebrew mss, along with the Old Greek, Syriac Peshitta, and Latin Vulgate, have the similar sounding independent pronoun אַתָּה (’attah, “you”). This reading is followed in the present translation.

² tn Heb “you do not know [about it].”

NET Notes: 1Ki 1:20

¹ tc Many Hebrew mss have עַתָּה (’attah, “now”) rather than the similar sounding independent pronoun אַתָּה (’attah, “you”).

² tn Heb “the eyes of all Israel are upon you to declare to them who will sit on the throne of my master the king after him.”

NET Notes: 1Ki 1:21

¹ tn The words “if a decision is not made” are added for clarification.

² tn Heb “lies down with his fathers.”

³ tn Heb “I and my son Solomon.” The order has been reversed in the translation for stylistic reasons.

⁴ tn Heb “will be guilty”; NASB “considered offenders”; TEV “treated as traitors.”

NET Notes: 1Ki 1:22

¹ tn Heb “look.” The particle הִנֵּה (hinneh) here draws attention to Nathan’s arrival and invites the audience to view the scene through the eyes of the participants.

NET Notes: 1Ki 1:23

¹ tn Heb “ground.” Since this was indoors, “floor” is more appropriate than “ground.”

NET Notes: 1Ki 1:25

¹ tn Heb “look.”

² tn Heb “eating and drinking.”

³ tn Heb “let the king, Adonijah, live!”

NET Notes: 1Ki 1:27

¹ tc Many Hebrew mss and ancient textual witnesses agree with the Qere in reading this as singular, “your servant.”

² tn Heb “From my master the king is this thing done, and you did not make known to your servants who will sit on the throne of my master the king after him?”

NET Notes: 1Ki 1:28

¹ tn Heb “answered and said.”

² sn Summon Bathsheba. Bathsheba must have left the room when Nathan arrived (see 1:22).

³ tn Heb “she came before the king and stood before the king.”

NET Notes: 1Ki 1:29

¹ tn Or “ransomed my life.”

NET Notes: 1Ki 1:30

¹ tn Or “carry out, perform.”

NET Notes: 1Ki 1:31

¹ tn Heb “bowed low, face [to] the ground, and bowed down to the king.”

Geneva Bible: 1Ki 1:1

Now king David was ^{( a )} old [and] stricken in years; and they covered him with clothes, but he gat no ^{( b )} heat.

The Argument - Because the children of God should expect no continual rest and quietness in this world, the Holy Spirit sets before our eyes in this book the variety and change of things, which came to the people of Israel from the death of David, Solomon, and the rest of the kings, to the death of Ahab. Declaring that flourishing kingdoms, unless they are preserved by God's protection, (who then favours them when his word is truly set forth, virtue esteemed, vice punished, and concord maintained) fall to decay and come to nothing as appears by the dividing of the kingdom under Rehoboam and Jeroboam, who were one people before and now by the just punishment of God were made two. Judah and Benjamin were under Rehoboam, and this was called the kingdom of Judah. The other ten tribes held with Jeroboam, and this was called the kingdom of Israel. The king of Judah had his throne in Jerusalem, and the king of Israel in Samaria, after it was built by Omri Ahab's father. Because our Saviour Christ according to the flesh, comes from the stock of David, the genealogy of the kings of Judah is here described, from Solomon to Joram the son of Jehoshaphat, who reigned over Judah in Jerusalem as Ahab did over Israel in Samaria.

^{( a )} He was about 70 years old, (2Sa 5:4).

^{( b )} For his natural heat was worn away with travels.

Geneva Bible: 1Ki 1:3

So they sought for a fair damsel throughout all the coasts of Israel, and found Abishag ^{( c )} a Shunammite, and brought her to the king.

^{( c )} A city in the tribe of Issachar, (Jos 19:18).

Geneva Bible: 1Ki 1:5

Then Adonijah the son of Haggith exalted himself, saying, I will be king: and he prepared him chariots and horsemen, and ^{( d )} fifty men to run before him.

^{( d )} Read (2Sa 15:1).

Geneva Bible: 1Ki 1:7

And he conferred with Joab the son of Zeruiah, and with Abiathar the priest: and they following Adonijah ^{( e )} helped [him].

^{( e )} They took his part and followed him.

Geneva Bible: 1Ki 1:10

But Nathan the prophet, and Benaiah, and ^{( f )} the mighty men, and Solomon his brother, he called not.

^{( f )} As the Cherethites and Pelethites.

Geneva Bible: 1Ki 1:12

Now therefore come, let me, I pray thee, give thee counsel, that thou mayest save thine own ^{( g )} life, and the life of thy son Solomon.

^{( g )} For Adonijah will destroy you and your son, if he reigns.

Geneva Bible: 1Ki 1:14

Behold, while thou yet talkest there with the king, I also will come in after thee, and ^{( h )} confirm thy words.

^{( h )} By declaring such things, as may further the same.

Geneva Bible: 1Ki 1:18

And now, behold, Adonijah reigneth; and now, my lord the king, thou knowest ^{( i )} [it] not:

^{( i )} The king being worn with age, could not attend to the affairs of the realm, and also Adonijah had many who kept it from the king.

Geneva Bible: 1Ki 1:21

Otherwise it shall come to pass, when my lord the king shall sleep with his fathers, that I and my son Solomon shall be ^{( k )} counted offenders.

^{( k )} And so put to death as wicked transgressors.

Geneva Bible: 1Ki 1:23

And they told the king, saying, Behold Nathan the prophet. And when he was come in before the king, he bowed himself before the king with his face ^{( l )} to the ground.

^{( l )} Acknowledging him to be the true and worthy king appointed by God, as the figure of his Christ.

Geneva Bible: 1Ki 1:27

Is this thing done by my lord the king, and thou hast not shewed [it] unto thy ^{( m )} servant, who should sit on the throne of my lord the king after him?

^{( m )} Meaning, that in such affairs he should undertake nothing unless he had consulted with the Lord.

Geneva Bible: 1Ki 1:30

Even as I ^{( n )} sware unto thee by the LORD God of Israel, saying, Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne in my stead; even so will I certainly do this day.

^{( n )} Moved by the Spirit of God to do so, because he foresaw that Solomon would be the figure of Christ.

Commentary -- Verse Range Notes

TSK Synopsis: 1Ki 1:1-53

1 Abishag cherishes David in his extreme age.

5 Adonijah, David's darling, usurps the kingdom.

11 By the council of Nathan,

15 Bath-sheba moves the king,

22 and Nathan seconds her.

28 David renews his oath to Bath-sheba.

32 Solomon, by David's appointment, being anointed king by Zadok and Nathan, the people triumph.

41 Jonathan bringing the news, Adonijah's guests fly.

50 Adonijah, flying to the horns of the altar, upon his good behaviour, is dismissed by Solomon.

MHCC: 1Ki 1:1-4

We have David sinking under infirmities. He was chastised for his recent sins, and felt the effects of his former toils and hardships.

MHCC: 1Ki 1:5-10

Indulgent parents are often chastised with disobedient children, who are anxious to possess their estates. No worldly wisdom, nor experience, nor sacredness of character, can insure the continuance in any former course of those who remain under the power of self-love. But we may well wonder by what arts Joab and Abiathar could be drawn aside.

MHCC: 1Ki 1:11-31

Observe Nathan's address to Bathsheba. Let me give thee counsel how to save thy own life, and the life of thy son. Such as this is the counsel Christ's ministers give us in his name, to give all diligence, not only that no man take our crown, Rev 3:11, but that we save our lives, even the lives of our souls. David made a solemn declaration of his firm cleaving to his former resolution, that Solomon should be his successor. Even the recollection of the distresses from which the Lord redeemed him, increased his comfort, inspired his hopes, and animated him to his duty, under the decays of nature and the approach of death.

Matthew Henry: 1Ki 1:1-4

David, as recorded in the foregoing chapter, had, by the great mercy of God, escaped the sword of the destroying angel. But our deliverances from or through diseases and dangers are but reprieves; if the candle be not blown out, it will burn out of itself. We have David here sinking under the infirmities of old age, and brought by them to the gates of the grave. He that cometh up out of the pit shall fall into the snare; and, one way or other, we must needs die. 1. It would have troubled one to see David so infirm. He as old, and his natural heat so wasted that no clothes could keep him warm, 1Ki 1:1. David had been a valiant active man and a man of business, and very vehement had the flame always been in his breast; and yet now his blood is chilled and stagnated, he is confined to his bed, and there can get no heat. He was now seventy years old. Many, at that age, are as lively and fit for business as ever; but David was now chastised for his former sins, especially that in the matter of Uriah, and felt from his former toils and the hardships he had gone through in his youth, which then he made nothing of, but was now the worse for. Let not the strong man glory in his strength, which may soon be weakened by sickness, or at last will be weakened by old age. Let young people remember their Creator in the days of their youth, before these evil days come. What our hand finds to do for God, and our souls, and our generation, let us do with all our might, because the night comes, the night of old age, in which no man can work; and, when our strength has gone, it will be a comfort to remember that we used it well. 2. It would have troubled one to see his physicians so weak and unskilful that they knew no other way of relieving him than by outward applications. No cordials, no spirits, but, (1.) They covered him with clothes, which, where there is any inward heat, will keep it in, and so increase it; but, where it is not, they have none to communicate, no, not royal clothing. Elihu makes it a difficulty to understand how our garments are warm upon us (Job 37:17); but, if God deny his blessing, men clothe themselves, and there is none warm (Hag 1:6), David here was not. (2.) They foolishly prescribed nuptials to one that should rather have been preparing for his funeral (1Ki 1:2-4); but they knew what would gratify their own corruptions, and perhaps were too willing to gratify his, under colour of consulting his health. His prophets should have been consulted as well as his physicians in an affair of this nature. However, this might be excused then, when even good men ignorantly allowed themselves to have many wives. We now have not so learned of Christ, but are taught that one man must have but one wife (Mat 19:5), and further that it is good for a man not to touch a woman, 1Co 7:1. That Abishag was married to David before she lay with him, and was his secondary wife, appears from its being imputed as a great crime to Adonijah that he desired to marry her (1Ki 2:22) after his father's death.

Matthew Henry: 1Ki 1:5-10

David had much affliction in his children. Amnon and Absalom had both been his grief; the one his first-born, the other his third, 2Sa 3:2, 2Sa 3:3. His second, whom he had by Abigail, we will suppose he had comfort in; his fourth was Adonijah (2Sa 3:4); he was one of those that were born in Hebron; we have heard nothing of him till now, and here we are told that he was a comely person, and that he was next in age, and (as it proved) next in temper to Absalom, 1Ki 1:6. And, further, that in his father's eyes he had been a jewel, but was now a thorn.

I. His father had made a fondling of him, 1Ki 1:6. He had not displeased him at any time. It is not said that he never displeased his father; it is probably that he had done so frequently, and his father was secretly troubled at his misconduct and lamented it before God. But his father had not displeased him, by crossing him in his humours, denying him any thing he had a mind to, or by calling him to an account as to what he had done and where he had been, or by keeping him to his book or his business, or reproving him for what he saw or heard of that he did amiss; he never said to him, Why hast thou done so? because he saw it was uneasy to him, and he could not bear it without fretting. It was the son's fault that he was displeased at reproof and took it for affront, whereby he lost the benefit of it; and it was the father's fault that, because he saw it displeased him, he did not reprove him; and now he justly smarted for indulging him. Those who honour their sons more than God, as those do who keep them not under good discipline, thereby forfeit the honour they might expect from their sons.

II. He, in return, made a fool of his father. Because he was old, and confined to his bed, he thought no notice was to be taken of him, and therefore exalted himself, and said, I will be king, 1Ki 1:5. Children that are indulged learn to be proud and ambitious, which is the ruin of a great many young people. The way to keep them humble is to keep them under. Observe Adonijah's insolence. 1. He looked upon the days of mourning for his father to be at hand, and therefore he prepared to succeed him, though he knew that by the designation both of God and David Solomon was to be the man; for public notice had been given of it by David himself, and the succession settled, as it were by act of parliament, in pursuance of God's appointment, 1Ch 22:9; 1Ch 23:1. This entail Adonijah attempted by force to cut off, in contempt both of God and his father. Thus is the kingdom of Christ opposed, and there are those that say, "We will not have him to reign over us."2. He looked upon his father as superannuated and good for nothing, and therefore he entered immediately upon the possession of the throne. He cannot wait till his father's head be laid low, but it must now be said, Adonijah reigns (1Ki 1:18), and, God save king Adonijah, 1Ki 1:25. His father is not fit to govern, for he is old and past ruling, nor Solomon, for he is young, and not yet able to rule; and therefore Adonijah will take the government upon him. It argues a very base and wicked mind for children to insult over their parents because of the infirmities of their age. 3. In pursuance of this ambitious project, (1.) He got a great retinue (1Ki 1:5), chariots and horsemen, both for state and strength, to wait on him, and to fight for him. (2.) He made great interest with no less than Joab, the general of the army, and Abiathar the high priest, 1Ki 1:7. That he should make his court to those who by their influence in church and camp were capable of doing him great service is not strange; but we may well wonder by what arts they could be drawn to follow him and help him. They were old men, who had been faithful to David in the most difficult and troublesome of his times, men of sense and experience, who, one would think, would not easily be wheedled. They could not propose any advantage to themselves by supporting Adonijah, for they were both at the top of their preferment and stood fast in it. They could not be ignorant of the entail of the crown upon Solomon, which it was not in their power to cut off, and therefore it was their interest to oblige him. But God, in this matter, left them to themselves, perhaps to correct them for some former misconduct with a scourge of their own making. We are told (1Ki 1:8) who those were that were of such approved fidelity to David that Adonijah had not the confidence so much as to propose his project to them - Zadok, Benaiah, and Nathan. A man that has given proofs of his resolute adherence to that which is good shall not be asked to do a bad thing. (3.) He prepared a great entertainment (1Ki 1:9) at En-rogel, not far from Jerusalem; his guests were the king's sons, and the king's servants, whom he feasted and caressed to bring them over to his party; but Solomon was not invited, either because he despised him or because he despaired of him, 1Ki 1:10. Such as serve their own belly, and will be in the interest of those that will feast them what side soever they are of, are an easy prey to seducers, Rom 16:18. Some think that Adonijah slew these sheep and oxen, even fat ones, for sacrifice, and that it was a religious feast he made, beginning his usurpation with a show of devotion, as Absalom under the colour of a vow (2Sa 15:7), which he might do the more plausibly when he had the high priest himself on his side. It is a pity that any occasion should ever be given to say, In nomine Domini incipit omne malam - In the name of the Lord begins all evil, and that all religious exercises should be made to patronise all religious practices.

Matthew Henry: 1Ki 1:11-31

We have here the effectual endeavours that were used by Nathan and Bathsheba to obtain from David a ratification of Solomon's succession, for the crushing of Adonijah's usurpation. 1. David himself knew not what was doing. Disobedient children think that they are well enough off if they can but keep their good old parents ignorant of their bad courses; but a bird of the air will carry the voice. 2. Bathsheba lived retired, and knew nothing of it either, till Nathan informed her. Many get very comfortably through this world that know little how the world goes. 3. Solomon, it is likely, knew of it, but was as a deaf man that heard not. Though he had years, and wisdom above his years, yet we do not find that he stirred to oppose Adonijah, but quietly composed himself and left it to God and his friends to order the matter. Hence David, in his Psalm for Solomon, observes that while men, in pursuit of the world, in vain rise early and sit up late, God giveth his beloved (his Jedidiahs ) sleep, in giving them to be easy, and to gain their point without agitation, Psa 127:1, Psa 127:2. How then is the design brought about?

I. Nathan the prophet alarms Bathsheba by acquainting her with the case, and puts her in a way to get an order from the king for the confirming of Solomon's title. He was concerned, because he knew God's mind, and David's and Israel's interest; it was by him that God had named Solomon Jedidiah (2Sa 12:25), and therefore he could not sit still and see the throne usurped, which he knew was Solomon's right by the will of him from whom promotion cometh. When crowns were disposed of by immediate direction from heaven, no marvel that prophets were so much interested and employed in that matter; but now that common providence rules the affairs of the kingdom of men (Dan 4:32) the subordinate agency must be left to common persons, and let not prophets intermeddle in them, but keep to the affairs of the kingdom of God among men. Nathan applied to Bathsheba, as one that had the greatest concern for Solomon, and could have the freest access to David. He informed her of Adonijah's attempt (1Ki 1:11), and that it was not with David's consent or knowledge. He suggested to her that not only Solomon was in danger of losing the crown, but that he and she too were in danger of losing their lives if Adonijah prevailed. A humble spirit may be indifferent to a crown, and may be content, notwithstanding the prospect of it, to sit down short of the possession of it. But the law of self-preservation, and the sixth commandment, obliges us to use all possible endeavours to secure our own life and the life of others. Now, says Nathan, let me give thee counsel how to save thy own life and the life of thy son, 1Ki 1:12. Such as this is the counsel that Christ's ministers give us in his name, to give all diligence, not only that no man take our crown (Rev 3:11), but that we save our lives, even the lives of our souls. He directs her (1Ki 1:13) to go to the king, to remind him of his word and oath, that Solomon should be his successor; and to ask him in the most humble manner, Why doth Adonijah reign? He thought David was not so cold but this would warm him. Conscience, as well as a sense of honour, would put life into him upon such an occasion as this; and he promised (1Ki 1:24) that, while she was reasoning with the king in this matter, he would come in and second her, as if he came accidentally, which perhaps the king might look upon as a special providence (and he was one that took notice of such evidences, 1Sa 25:32, 1Sa 25:33), or, at least, it would help to awaken him so much the more.

II. Bathsheba, according to Nathan's advice and direction, loses no time, but immediately makes her application to the king, on the same errand on which Esther came to king Ahasuerus, to intercede for her life. She needed not wait for a call as Esther did, she knew she should be welcome at any time; but it is remarked that when she visited the king Abishag was ministering to him (1Ki 1:15), and Bathsheba took no displeasure either at him or her for it, also that she bowed and did obeisance to the king (1Ki 1:16), in token of her respect to him both as her prince and as her husband; such a genuine daughter was she of Sarah, who obeyed Abraham, calling him lord. Those that would find favour with superiors mush show them reverence, and be dutiful to those whom they expect to be kind to them. Her address to the king, on this occasion, is very discreet. 1. She reminded him of his promise made to her and confirmed with a solemn oath, that Solomon should succeed him, 1Ki 1:17. She knew how fast this would hold such a conscientious man as David was. 2. She informed him of Adonijah's attempt, which he was ignorant of (1Ki 1:18): "Adonijah reigns, in competition with thee for the present and in contradiction to thy promise for the future. The fault is not thine, for thou knewest it not; but now that thou knowest it thou wilt, in pursuance of thy promise, take care to suppress this usurpation."She told him who were Adonijah's guests, and who were in his interest, and added, but " Solomon thy servant has he not called, which plainly shows he looks upon him as his rival, and aims to undermine him, 1Ki 1:19. It is not an oversight, but a contempt of the act of settlement, that Solomon is neglected."3. She pleads that it is very much in his power to obviate this mischief (1Ki 1:20): The eyes of all Israel are upon thee, not only as a king, for we cannot suppose it the prerogative of any prince to bequeath his subjects by will (as if they were his goods and chattels) to whom he pleases, but as a prophet. All Israel knew that David was not only himself the anointed of the God of Jacob, but that the Spirit of the Lord spoke by him (2Sa 23:1, 2Sa 23:2), and therefore waiting for and depending upon a divine designation, in a matter of such importance, David's word would be an oracle and a law to them; this therefore (says Bathsheba) they expect, and it will end the controversy and effectually quash all Adonijah's pretensions. A divine sentence is in the lips of the king. Note, Whatever power, interest or influence, men have, they ought to improve it to the utmost for the preserving and advancing of the kingdom of the Messiah, of which Solomon's kingdom was a type. 4. She suggested the imminent peril which she and her son would be in if this matter was not settled in David's life-time, 1Ki 1:21. "If Adonijah prevail, as he is likely to do (having Joab the general and Abiathar the priest on his side) unless speedily suppressed, Solomon and all his friends will be looked upon as traitors and dealt with accordingly."Usurpers are most cruel. If Adonijah had got into the throne, he would not have dealt so fairly with Solomon as Solomon did with him. Those hazard everything who stand in the way of such as against right force their entrance.

III. Nathan the prophet, according to his promise, seasonably stepped in, and seconded her, while she was speaking, before the king had given his answer, lest. if he had heard Bathsheba's representation only, his answer should be dilatory and only that he would consider of it: but out of the mouth of two witnesses, two such witnesses, the word would be established, and he would immediately give positive orders. The king is told that Nathan the prophet has come, and he is sure to be always welcome to the king, especially when either he is not well or has any great affair upon his thoughts; for, in either case, a prophet will be, in a particular manner, serviceable to him. Nathan knows he must render honour to whom honour is due, and therefore pays the king the same respect now that he finds him sick in bed as he would have done if he had found him in his throne: He bowed himself with his face to the ground, 1Ki 1:23. He deals a little more plainly with the king than Bathsheba had done. In this his character would support him, and the present languor of the king's spirits made it necessary that they should be roused. 1. He makes the same representation of Adonijah's attempt as Bathsheba had made (1Ki 1:25, 1Ki 1:26), adding that his party had already got to such a height of assurance as to shout, God save king Adonijah, as if king David were already dead, taking notice also that they had not invited him to their feast ( Me thy servant has he not called ), thereby intimating that they resolved not to consult either God or David in the matter, for Nathan was secretioribus consiliis - intimately acquainted with the mind of both. 2. He makes David sensible how much he was concerned to clear himself from having a hand in it: Hast thou said, Adonijah shall reign after me? (1Ki 1:24), and again (1Ki 1:27), " Is this thing done by my lord the king? If it be, he is not so faithful either to God's word or to his own as we all took him to be; if it be not, it is high time that we witness against the usurpation, and declare Solomon his successor. If it be, why is not Nathan made acquainted with it, who is not only in general, the king's confidant, but is particularly concerned in this matter, having been employed to notify to David the mind of God concerning the succession; but, if my lord the king knows nothing of the matter (as certainly he does not), what daring insolence are Adonijah and his party guilty of!"Thus he endeavoured to incense David against them, that he might act the more vigorously for the support of Solomon's interest. Note, Good men would do their duty if they were reminded of it, and put upon it, and told what occasion there is for them to appear; and those who thus are their remembrancers do them a real kindness, as Nathan here did to David.

IV. David, hereupon, made a solemn declaration of his firm adherence to his former resolution, that Solomon should be his successor. Bathsheba is called in (1Ki 1:28), and to her, as acting for and on behalf of her son, the king gives these fresh assurances. 1. He repeats his former promise and oath, owns that he had sworn unto her by the Lord God of Israel that Solomon would reign after him, 1Ki 1:30. Though he is old, and his memory begins to fail him, yet he remembers this. Note, An oath is so sacred a thing that the obligations of it cannot be broken, and so solemn a thing that the impressions of it, one would think, cannot be forgotten. 2. He ratifies it with another, because the occasion called for it: As the Lord liveth, that hath redeemed my soul out of all distress, even so will I certainly do this day, without dispute, without delay. His form of swearing seems to be what he commonly used on solemn occasions, for we find it, 2Sa 4:9. And it carries in it a grateful acknowledgment of the goodness of God to him, in bringing him safely through the many difficulties and hardships which had lain in his way, and which he now makes mention of to the glory of God (as Jacob, when he lay a dying, Gen 48:16), thus setting to his seal, from his own experience, that that was true which the Spirit of the Lord spoke by him. Psa 34:22, The Lord redeemeth the soul of his servants. Dying saints ought to be witnesses for God, and speak of him as they have found. Perhaps he speaks thus, on this occasion, for the encouragement of his son and successor to trust in God in the distresses he also might meet with.

V. Bathsheba receives these assurances (1Ki 1:31), 1. With great complaisance to the king's person; she did reverence to him; while Adonijah and his party affronted him. 2. With hearty good wishes for the king's health; Let him live. So far was she from thinking that he lived too long that she prayed he might live for ever, if it were possible, to adorn the crown he wore and to be a blessing to his people. We should earnestly desire the prolonging of useful lives, however it may be the postponing of any advantages of our own.

Keil-Delitzsch: 1Ki 1:1-2

When king David had become so old that they could no longerwarm him by covering him with clothes, his servants advised him toincrease his vitality by lying with a young and robust virgin, and selectedthe beautiful Abishag of Shunem to perform this service. Thiscircumstance, which is a trivial one in itself, is only mentioned on accountof what follows - first, because it shows that David had become too weakfrom age, and too destitute of energy, to be able to carry on thegovernment any longer; and, secondly, because Adonijah the pretenderafterwards forfeited his life through asking for Abishag in marriage. - Theopening of our book, והמּלך ( and the King), may be explainedfrom the fact that the account which follows has been taken from a writingcontaining the earlier history of David, and that the author of these booksretained the Vav cop . which he found there, for the purpose of showing atthe outset that his work was a continuation of the books of Samuel. בּיּמים בּא זקן as in Jos 13:1; Jos 23:1; Gen 24:1, etc. "They covered him with clothes, and he did not get warm." Itfollows from this that the king was bedridden, or at least that when lyingdown he could no longer be kept warm with bed-clo thes. בּגדים does not mean clothes to wear here, but large cloths, which were used asbed-clothes, as in 1Sa 19:13 and Num 4:6. יחם is usedimpersonally, and derived from חמם , cf. Ewald, §193, b ., and 138, b . As David was then in his seventieth year, thisdecrepitude was not the natural result of extreme old age, but theconsequence of a sickly constitution, arising out of the hardships which hehad endured in his agitated and restless life. The proposal of his servants,to restore the vital warmth which he had lost by bringing a virgin to liewith him, is recommended as an experiment by Galen ( Method. medic. viii. 7). And it has been an acknowledged fact with physicians of all ages,that departing vitality may be preserved and strengthened bycommunicating the vital warmth of strong and youthful persons (compareTrusen, Sitten Gebräuche u. Krankheiten der Hebräer , p. 257ff.). Thesingular suffix in לאדני is to be explained on the ground that oneperson spoke. בתוּלה נערה , a maid who is a virgin. לפני עמד , to stand before a person as servant = toserve (cf. Deu 1:38 with Exo 24:13). סכנת , an attendant or nurse,from סכן = שׁכן , to live with a person, then to behelpful or useful to him. With the words "that she may lie in thy bosom,"the passage passes, as is frequently the case, from the third person to adirect address.

Keil-Delitzsch: 1Ki 1:3-4

They then looked about for a beautiful girl for this purpose, and found Abishag of Shunem , the present Sulem or Solam , at the south-eastern footof the Duhy of Little Hermon (see at Jos 19:18), who became the king'snurse and waited upon him. The further remark, "and the king knew hernot,"is not introduced either to indicate the impotence of David or toshow that she did not become David's concubine, but simply to explainhow it was that it could possibly occur to Adonijah (1Ki 2:17) to askfor her as his wife. Moreover, the whole affair is to be judged according tothe circumstances of the times, when there was nothing offensive inpolygamy.

Keil-Delitzsch: 1Ki 1:5-10

Adonijah seized the opportunity of David's decrepitude to make himselfking. Although he was David's fourth son (2Sa 3:4), yet after the deathof Ammon and Absalom he was probably the eldest, as Chileab, David'ssecond son, had most likely died when a child, since he is never mentionedagain. Adonijah therefore thought that he had a claim to the throne (cf. 1Ki 2:15), and wanted to secure it before his father's death. But in Israel,Jehovah, the God-King of His people, had reserved to Himself the choiceof the earthly king (Deu 17:15), and this right He exercised not only in thecase of Saul and David, but in that of Solomon also. When He gave toDavid the promise that his seed should rule for ever (2Sa 7:12-16), Hedid not ensure the establishment of the throne to any one of his existingsons, but to him that would come out of his loins (i.e., to Solomon, whowas not yet born); and after his birth He designated him through theprophet Nathan as the beloved of Jehovah (2Sa 12:24-25). Daviddiscerned from this that the Lord had chosen Solomon to be his successor,and he gave to Bathsheba a promise on oath that Solomon should sit uponthe throne (1Ki 1:13 and 1Ki 1:30). This promise was also acknowledged in thepresence of Nathan (1Ki 1:11.), and certainly came to Adonijah's ears. Adonijah said, "I will be king,"and procured chariots and horsemen andfifty runners, as Absalom had done before (2Sa 15:1). רכב , in acollective sense, does not mean fighting or war chariots, but state carriages,like מרכּבה in 2Sa 15:1; and פּרשׁים are neitherriding nor carriage horses, but riders to form an escort whenever he droveout.

1Ki 1:6

"And (= for) his father had never troubled him in his life( מיּמיו , a diebus ejus , i.e., his whole life long), saying, "Whyhast thou done this?"Such weak oversight on the part of his fatherencouraged him to make the present attempt. Moreover, he "was verybeautiful,"like Absalom (see at 2Sa 14:25), and born after Absalom, sothat after his death he appeared to have the nearest claim to the throne. The subject to ילדה is left indefinite, because it is implied inthe idea of the verb itself: "she bare,"i.e., his mother, as in Num 26:59(vid., Ewald, §294, b .). There was no reason for mentioning the motherexpressly by name, as there was nothing depending upon the name here,and it had already been given in Num 26:5.

1Ki 1:7

He conferred (for the expression, compare 2Sa 3:17) with Joaband Abiathar the priest, who supported him. אהרי עזר , to lend a helping hand to a person, i.e., to support him by eitheractually joining him or taking his part. Joab joined the pretender, becausehe had fallen out with David for a considerable time (cf. 1Ki 2:5-6),and hoped to secure his influence with the new king if he helped him toobtain possession of the throne. But what induced Abiathar the high priest(see at 2Sa 8:17) to join in conspiracy with Adonijah, we do not know. Possibly jealousy of Zadok, and the fear that under Solomon he might bethrown still more into the shade. For although Zadok was only high priestat the tabernacle at Gibeon, he appears to have taken the lead; as we mayinfer from the fact that he is always mentioned before Abiathar (cf. 2Sa 8:17; 2Sa 20:25, and 2Sa 15:24.). For we cannot imagine that Joab and Abiatharhad supported Adonijah as having right on his side (Thenius), for thesimple reason that Joab did not trouble himself about right, and for hisown part shrank from no crime, when he thought that he had lost favourwith the king.

1Ki 1:8

If Adonijah had powerful supporters in Joab the commander-in-chief and the high priest Abiathar, the rest of the leading officers of state,viz., Zadok the high priest (see at 2Sa 8:17), Benaiah, captain of theking's body-guard (see at 2Sa 8:18 and 2Sa 23:20-21), the prophet Nathan,Shimei (probably the son of Elah mentioned in 1Ki 4:18), and Rei(unknown), and the Gibborim of David (see at 2Sa 23:8.), were notwith him.

1Ki 1:9-10

Adonijah commenced his usurpation, like Absalom (2Sa 15:2), with a solemn sacrificial meal, at which he was proclaimed king, "atthe stone of Zocheleth by the side of the fountain of Rogel ,"i.e., the spy'sfountain, or, according to the Chaldee and Syriac, the fuller's fountain, thepresent fountain of Job or Nehemiah, below the junction of the valley ofHinnom with the valley of Jehoshaphat (see at 2Sa 7:17 and Jos 15:7). E. G. Schultz ( Jerusalem, eine Vorlesung , p. 79) supposes the stone orrock of Zocheleth to be "the steep, rocky corner of the southern slope ofthe valley of Hinnom, which casts so deep a shade.""The neighbourhood( Wady el Rubâb ) is still a place of recreation for the inhabitants ofJerusalem."To this festal meal Adonijah invited all his brethren exceptSolomon, and "all the men of Judah, the king's servants,"i.e., all theJudaeans who were in the king's service, i.e., were serving at court as beingmembers of his own tribe, with the exception of Nathan the prophet,Benaiah, and the Gibborim. The fact that Solomon and the othersmentioned were not included in the invitation, showed very clearly thatAdonijah was informed of Solomon's election as successor to the throne,and was also aware of the feelings of Nathan and Benaiah.

Keil-Delitzsch: 1Ki 1:11-31

Adonijah's attempt was frustrated by the vigilance of the prophet Nathan.

1Ki 1:11-13

Nathan informed Solomon's mother, Bathsheba (see at 2Sa 11:3), that Adonijah was making himself king ( מלך כּי ,that he had become as good as king: Thenius), and advised her, in order tosave her life and that of her son Solomon ( וּמלטי , and save = sothat thou mayest save; cf. Ewald, §347, a .), to go to the king and remindhim of his promise on oath, that her son Solomon should be king after him,and to inquire why Adonijah had become king. If Adonijah had really gotpossession of the throne, he would probably have put Solomon and hismother out of the way, according to the barbarous custom of the East, ashis political opponents.

1Ki 1:14

While she was still talking to the king, he (Nathan) would comein after her and confirm her words. דּבר מלּא , to make aword full, i.e., not to supply what is wanting, but to make full, like πληροῦν , either to fill by accomplishing, or (as in this case) toconfirm it by similar assertion.

1Ki 1:15-21

Bathsheba followed this advice, and went to the king into theinner chamber ( החדרה ), since the very aged king, who waswaited upon by Abishag, could not leave his room ( משׁרת for משׁרתת ; cf. Ewald, §188, b ., p. 490), and, bowing low before him,communicated to him what Adonijah had taken in hand in opposition tohis will and without his knowledge. The second ועתּה is not tobe altered into ואתּה , inasmuch as it is supported by the oldestcodices and the Masora,

(Note: Kimchi says: " Plures scribae errant in hoc verbo, scribentes ואתה cum Aleph, quia sensui hoc conformius est; sed constat nobis ex correctis MSS et masora, scribendum esse ועתה cum Ain ."Hence both Norzi and Bruns have taken ועתה under their protection.Compare de Rossi, variae lectt. ad h. l .)

although about two hundredcodd. contain the latter reading. The repetition of ועתּה ("And now , behold, Adonijah hasbecome king; and now , my lord king, thou knowest it not") may beexplained from the energy with which Bathsheba speaks. " And Solomonthy servant he hath not invited"(1Ki 1:19). Bathsheba added this, not becauseshe felt herself injured, but as a sign of Adonijah's feelings towardsSolomon, which showed that he had reason to fear the worst if Adonijahshould succeed in his usurpation of the throne. In 1Ki 1:20, again, many codd. have ועתּה in the place of ואתּה ; and Thenius, after hisusual fashion, pronounces the former the "only correct"reading, because itis apparently a better one. But here also the appearance is deceptive. Theantithesis to what Adonijah has already done is brought out quite suitablyby ואתּה : Adonijah has made himself king, etc.; but thou my lordking must decide in the matter. "The eyes of all Israel are turned towardsthee, to tell them who (whether Adonijah or Solomon) is to sit upon thethrone after thee.""The decision of this question is in thy hand, for thepeople have not yet attached themselves to Adonijah, but are looking tothee, to see what thou wilt do; and they will follow thy judgment, if thouonly hastenest to make Solomon king."- Seb. Schmidt. To secure thisdecision, Bathsheba refers again, in 1Ki 1:21, to the fate which would awaitboth herself and her son Solomon after the death of the king. They wouldbe הטּאים , i.e., guilty of a capital crime. "We should bepunished as though guilty of high treason"(Clericus).

1Ki 1:22-27

While Bathsheba was still speaking, Nathan came. When hewas announced to the king, Bathsheba retired, just as afterwards Nathanwent away when the king had Bathsheba called in again (cf. 1Ki 1:28 with 1Ki 1:32). This was done, not to avoid the appearance of a mutual arrangement(Cler., Then., etc.), but for reasons of propriety, inasmuch as, in audiencesgranted by the king to his wife or one of his counsellors, no third personought to be present unless the king required his attendance. Nathanconfirmed Bathsheba's statement, commencing thus: "My lord king, thouhast really said, Adonijah shall be king after me...? for he has gone downto-day, and has prepared a feast, ... and they are eating and drinking beforehim, and saying, Long live king Adonijah!"And he then closed by asking,"Has this taken place on the part of my lord the king, and thou hast notshown thy servants (Nathan, Zadok, Benaiah, and Solomon) who is to situpon the throne of my lord the king after him?"The indirect questionintroduced with אם is not merely an expression of modesty, butalso of doubt, whether what had occurred had emanated from the king andhe had not shown it to his servants.

1Ki 1:28-30

The king then sent for Bathsheba again, and gave her thispromise on oath: "As truly as Jehovah liveth, who hath redeemed my soulout of all distress (as in 2Sa 4:9), yea, as I swore to thee by Jehovah, theGod of Israel, saying, Solomon thy son shall be king after me, ... yea, soshall I do this day."The first and third כּי serve to give emphasisto the assertion, like imo , yea (cf. Ewald, §330, b .). The second merelyserves as an introduction to the words.

1Ki 1:31

Bathsheba then left the king with the deepest prostration andthe utterance of a blessing, as an expression of her inmost gratitude. Thebenedictory formula, "May the king live for ever,"was only used by theIsraelites on occasions of special importance; whereas the Babylonians andancient Persians constantly addressed their kings in this way (cf. Dan 2:4;Dan 3:9; Dan 5:10; Dan 6:22; Neh 2:3. Aeliani var. hist . i. 32, and Curtius de gestis Alex . vi. 5).

1Ki 1:32-40

David then sent for Zadok, Nathan, and Benaiah, and directed them tofetch the servants of their lord ( אדניכם , a pluralis majestatis ,referring to David alone), and to conduct Solomon to Gihon riding uponthe royal mule, and there to anoint him and solemnly proclaim him king. The servants of your lord ( אדניכם עבדי ) are the Crethi and Plethi , and not the Gibborim also (Thenius), as 1Ki 1:38 clearlyshows, where we find that these alone went down with him to Gihon asthe royal body-guard. לי אשׁר על־הפּרדּה , upon the mule whichbelongs to me, i.e., upon my (the king's) mule. When the king let any oneride upon the animal on which he generally rode himself, this was a signthat he was his successor upon the throne. Among the ancient Persiansriding upon the king's horse was a public honour, which the king conferredupon persons of great merit in the eyes of all the people (cf. Est 6:8-9). פּרדּה , the female mule, which in Kahira is still preferred to themale for riding (see Rosenmüller, bibl. Althk . iv. 2, p. 56). Gihon ( גּחון ) was the name given, according to 2Ch 32:30and 2Ch 33:14, to a spring on the western side of Zion, which supplied twobasins or pools, viz., the upper watercourse of Gihon (2Ch 32:30) orupper pool (2Ki 18:17; Isa 7:3; Isa 36:2), and the lower pool (Isa 22:9). The upper Gihon still exists as a large reservoir built up with hewn stones,though somewhat fallen to decay, which is called by the monks Gihon , bythe natives Birket el Mamilla , about 700 yards W.N.W. from the Joppagate, in the basin which opens into the valley of Hinnom. The lower poolis probably the present Birket es Sultan , on the south-western side ofZion (see Robinson, Palestine , i. p. 485ff., 512ff., and Biblical Researches ,p. 142ff.). The valley between the two was certainly the place whereSolomon was anointed, as it is not stated that this took place at thefountain of Gihon. And even the expression גּחון על אתו הורדתּם (take him down to Gihon) agrees withthis. For is you go from Zion to Gihon towards the west, you first of allhave to descend a slope, and then ascend by a gradual rise; and this slopewas probably a more considerable one in ancient times (Rob. Pal . i. p. 514,note).

(Note: The conjecture of Thenius, that גּחון should bealtered into גּבעון , is hardly worth mentioning; for, apartfrom the fact that all the ancient versions confirm the correctness of גּחון , the objections which Thenius brings against it amountto mere conjectures or groundless assumptions, such as that Zadoktook the oil-horn out of the tabernacle at Gibeon, which is not statedin v. 39. Moreover, Gibeon was a three hours'journey fromJerusalem, so that it would have been absolutely impossible for theanointing, which was not commanded by David till after Adonijah'sfeast had commenced, to be finished so quickly that the processioncould return to Jerusalem before it was ended, as is distinctly recordedin v. 41.)

Constable: 1Ki 1:1--11:43

I. THE REIGN OF SOLOMON chs. 1--11

The Holy Spirit led the writer of Kings to give an interpretation of history, not just a chronologically sequential record of events. This is true of all the writers of the Old Testament historical books. Some of the events in Kings are not in chronological order. They appear in the text as they do to make a point that was primarily theological (i.e., to reveal a spiritual lesson from history). The writer chose the historical data he included for this purpose under the superintending inspiration of the Holy Spirit. The lesson that Kings teaches is that failure to honor the revealed will of God results in ruin and destruction.¹² For Israel the revealed will of God was the Mosaic Law and the later revelations of the prophets.

"By way of contrast with the other two books covering the historical details of the united and divided kingdoms, one might say that whereas Samuel's author uses a biographical style and Chronicles is written from a theological standpoint, the author of Kings employs a largely narrative-annalistic approach."¹³

All three major sections of Kings emphasize many theological lessons, but each one repeats and reinforces the main motif, the importance of obeying the Mosaic Law to succeed. This motif stands out clearly in the first major section dealing with Solomon's reign (chs. 1-11). The nation of Israel reached the height of its power and prestige in Solomon's day. It began to decline because of Solomon's unfaithfulness and failure to honor the Mosaic Covenant.

One writer observed that the structure of the record of Solomon's reign is as follows. Chapters 1-2 and 11:14-43 draw a frame around the whole history of Solomon's rule. Within this frame two similar sections form the body of the revelation. The first (3:1-8:66) is favorable to Solomon and the second (9:1-11:13) is critical of him.¹⁴ Each of these sections begins with a dream (3:1-15; 9:1-10a), and each ends with a revelation of Solomon's attitude toward God (chs. 6-8; 11:1-13). The first section has two parts. Part one reveals Solomon's domestic policy with sub-sections on women and wisdom (3:16-28), and administration and wisdom (4:1-5:14). Part two deals with Solomon's labor relations and has sub-sections on the contract with Hiram (5:15-18) and the corvée (5:28-33). The second section also has two parts. Part one gives more information about Solomon's labor relations and has sub-sections on the contract with Hiram (9:10b-14) and the corvée (9:15-28). Part two explains Solomon's foreign policy with sub-sections on women and wisdom (10:1-13), and wealth and wisdom (10:14-29). Thus there is both a chiastic and an unfolding structure in chapters 1-11.¹⁵

Constable: 1Ki 1:1--2:13

A. Solomon's Succession to David's Throne 1:1-2:12

The first segment of the writer's story (1:1-2:12) continues the history of Israel's monarchy where 2 Samuel ended. It records the final events in David's reign that led to Solomon's succession to the throne. It answers the question raised in 2 Samuel 9-20, namely, "Who will succeed David?"

Constable: 1Ki 1:1-4

1. David's declining health 1:1-4

It was customary in ancient times to warm an elderly person not only by covering him or her with blankets, but also by putting a healthy person in bed with him or her.¹⁶ The body heat of the well person would keep the older person warmer. David's physicians chose Abishag to provide nursing care for David as well as to warm him.¹⁷ Since David was the king, they sought and found a beautiful nurse for him.

"Shunammite" is an alternate reading of "Shulammite," a resident of Shunem in Issachar. There is no way of telling if Abishag was the Shulammite Solomon loved and wrote of in the Song of Solomon (Song of Sol. 6:13). The fact that David did not have sexual relations with this "very beautiful" young woman (v. 4) is significant because it shows that his physical powers were now weak. David had been sexually active, but now his vigor had departed. This shows that it was time for a more energetic man to reign.

Constable: 1Ki 1:5-53

2. Adonijah's attempt to seize the throne 1:5-53

Adonijah was David's fourth son (2 Sam. 3:4) and the eldest one living at this time. Evidently he believed it was more important that the eldest son succeed David, as was customary in the Near East, than that the king of Yahweh's anointing occupy that position. God had identified Solomon as David's successor even before Solomon was born (1 Chron. 22:9-10). Adonijah's revolt was primarily against the revealed will of God, secondarily against David, and finally against Solomon.

"His father had never interfered with him or crossed him' (NASB) is more descriptive than displeased him' (RSV), for this comment by the author (cf. vv. 8, 10) betrays David's weakness in his unwillingness to cause his children any physical or mental discomfort . . ."¹⁸

Adonijah prepared to seize David's throne as Absalom had attempted to do (cf. 2 Sam. 15:1). Joab had long since demonstrated his disregard for God's will in many instances (2 Sam. 3:22-30; 20:8-10; 18:5-15). He evidently sided with Adonijah now because he realized he was out of favor with David. If Solomon succeeded to the throne, he would probably demote Joab at least.

Abiathar had been the leading priest in Israel until David began to give Zadok priority. He had fled from Nob after Saul massacred the priests there to join David in the wilderness (1 Sam. 22:18-20). He had also offered sacrifices at David's tabernacle in Jerusalem while Zadok served at the Mosaic tabernacle at Gibeon. However, David had been showing increasing favor to Zadok (cf. 1 Chron. 15:11; 2 Sam. 15:24; 20:25). Abiathar was one of Eli's descendants whom God had doomed with removal from the priesthood (1 Sam. 2:30-36; cf. 1 Kings 2:27). Probably Abiathar saw in Adonijah's rebellion a promising opportunity to retain his position that he must have seen he would lose if Solomon came to power.

Shimei (v. 8; cf. 2 Sam. 16:5-13; 19:16-23) may have been truly loyal to David at this time, or he may have gone along for the sake of personal advantage (cf. 2:36-38).

Adonijah's banquet (barbecue?) at En-rogel, just a few hundred yards southeast of the City of David, was probably a covenant meal at which his supporters pledged their allegiance to David's eldest living son. If David's other supporters had attended and eaten with Adonijah, custom would have bound them to support and protect one another.¹⁹

As a prophet, Nathan spoke for God. Evidently God moved him to do what he did here. It was certainly in harmony with God's will (cf. 2 Sam. 12:1). Adonijah had become king (v. 11) only in the sense that he was the people's choice at that moment. Perhaps Nathan was trying to shock Bathsheba and David by referring to Adonijah as the king.

David had undoubtedly assured Bathsheba that Solomon would succeed him after God had revealed that to David (1 Chron. 22:9-10). Nathan wanted to make sure at least two witnesses would hear David's promise (cf. Num. 35:30; Deut. 17:6; 19:15). This was especially important since Adonijah's rebellion against the Lord's anointed was a capital offense.

We should probably interpret Bathsheba's request (v. 20) as a desire that David would appoint Solomon co-regent rather than that he should step down and let Solomon rule in his place.²⁰

Normally in the ancient Near East a new king would purge his political enemies when he came to power (cf. 2:13-46). This was the basis for Bathsheba's fear (v. 21). Nathan's news that Adonijah's feast was taking place at that very moment (v. 25) would have encouraged David to act at once. Nathan's words to David (vv. 24-27) were very diplomatic and appropriate for a man in his position.

The clause, "May the king live forever," (vv. 31, 34; et al.) occurs often in the Old Testament. It expresses the wish that because the king had acted or would act righteously God would bless him with long life. God had promised righteous Israelites long life under the Mosaic Law. It also expressed the desire that David might live forever through the lives of his descendants.

Zadok, Nathan, and Benaiah were the highest ranking priest, prophet, and soldier respectively. Their leadership in the events David ordered (vv. 32-35) would have shown the people that they were acting as King David's representatives. Kings often rode on mules in the Near East symbolizing their role as servants of the people (v. 33). The Gihon spring (v. 33) was the other main water source for Jerusalem beside En-rogel. It was one-half mile north of En-rogel on the eastern side of Zion, and it was visible from En-rogel.

Zadok the high priest anointed (consecrated) Solomon king of Israel there (vv. 34, 39) with oil from David's tabernacle (v. 39) symbolizing Solomon's endowment with God's Spirit for service (cf. 1 Sam. 10:1; 16:3, 12). At the same time someone anointed Zadok as high priest (1 Chron. 29:22), probably before Solomon. A trumpet blast (vv. 34, 39) often announced God's activity in Israel throughout its history (Exod. 19:16; et al.).

"Two terms are used for the royal office: king' (1 Kgs. 1:34, 35a) and ruler' (v. 35b). King' (melek) had a long history of usage and carried with it associations of autocracy and despotism from the practice of kingship among Israel's neighbors. Ruler' (nagid, translated elsewhere as prince' or leader'), a term unique to Israelite tradition, emphasizes that one rules at God's appointment and pleasure (cf. 1 Sam. 9:16; 10:1; 13:14; 25:30; 2 Sam. 7:8; 1 Kgs. 14:7; 16:2). These two terms anticipate the long struggle between the ideal and the practice of kingship in Israel."²¹

By anointing Solomon (v. 39, in 973 B.C.) the high priest identified him as David's successor. Solomon now took his seat on Israel's throne as David's co-regent (v. 46). David thanked God for allowing him to live to see Solomon's coronation (v. 48).

"The placing of Solomon on the throne signals the beginning of the Davidic dynasty, a royal lineage that will eventually produce Jesus Christ. God has begun to keep the promises made to David in 2 Sam 7:7-17."²²

Some commentators believe this was Solomon's second anointing when he became the sole king over Israel (in 971 B.C.).²³ It seems more likely, however, that David did not die for some time after the events described in chapter 1 (i.e., for two years; cf. 2:10-12).

Adonijah fled to the sanctuary courtyard, evidently the one in Jerusalem, and took hold of the horns on the brazen altar. In the ancient Near East and in Israel the people customarily regarded the central sanctuary as a place of refuge (Exod. 21:14; cf. Ezek. 21:13-14).²⁴ The idea behind this custom seems to have been that God had been gracious to people by accepting their offerings. Consequently people should be gracious to the refugee who had offended his fellowman. Solomon, like David and like Yahweh, showed mercy (v. 52).²⁵

"The central truth for the throne-succession historian is that Yahweh was at work to frustrate Adonijah and to establish Solomon."²⁶

Guzik: 1Ki 1:1-53

1 Kings 1 - Solomon Is Made King

The books of 1 and 2 Kings were originally joined in one book. We don't know who the human author of this book was; Jewish traditions say it was Jeremiah and it may very well be so. Wiseman gives a good summary of the books of 1 and 2 Kings: "The narrative covers almost five hundred years from the initiation to the eclipse of their kingship. It is the story of the rise and fall of kingdoms, of high promise and abject failure, of tragedy and yet of hope."

A. Adonijah's bid for the throne.

1. (1-4) King David's weak condition.

Now King David was old, advanced in years; and they put covers on him, but he could not get warm. Therefore his servants said to him, "Let a young woman, a virgin, be sought for our LORD the king, and let her stand before the king, and let her care for him; and let her lie in your bosom, that our LORD the king may be warm." So they sought for a lovely young woman throughout all the territory of Israel, and found Abishag the Shunammite, and brought her to the king. The young woman was very lovely; and she cared for the king, and served him; but the king did not know her.

a. King David was old, advanced in years: This was the twilight of a glorious reign. David is now so old that he can't even keep himself warm, much less rule the nation.

i. David was about 70 at this time. He seems even older than his years; but for David, it wasn't just the years - it was the mileage. He seemed to live the lives of four or five men in his lifetime.

b. Let her lie in your bosom, that our LORD the king may be warm: This sounds strange - perhaps even immoral - to us, but this was proper of David to allow. This did not bring a moral cloud over the last days of David's life.

i. It was proper because it was a recognized medical treatment in the ancient world, mentioned by the ancient Greek doctor Galen. When Josephus describes this in his Antiquities of the Jews, he says that this was a medical treatment and he calls the servants of 1 Kings 1:2 "physicians."

ii. It was proper because David almost certainly made this young woman his concubine. While it was unwise for David to take more than one wife, it was not at that time illegal or specifically prohibited by God. Later, Adonijah will condemn himself to death for asking for Abishag as a wife. His request would only be so outrageous if Abishag had belonged to David as a concubine.

iii. Therefore they chose someone eligible for marriage or concubinage (a virgin), and a lovely young woman. "Whose beauty might engage his affections, and refresh his spirits, and invite him to those embraces which might communicate some of her natural heat to him, as was designed." (Poole)

c. Abishag the Shunammite: From ancient times, many have wanted to associate this beautiful young woman with the Shulamite addressed in the Song of Solomon (Song of Solomon 6:13 and throughout). "According to the theory, as she ministered to David, she became romantically involved with his son Solomon and was later the subject of his love poem." (Dilday)

i. Yet we must say that this conjecture at best - and Shumen is not the same as Shulam. "Shunem, the modern Solem, lay eleven kilometers south-east of Nazareth and five kilometers north of Jezreel in Issachar territory, and was visited by Elijah (2 Kings 4:8). There is no need to identify Abishag with the Shulammite of Song of Solomon 6:13." (Wiseman)

d. She cared for the king: This scene of David's diminished ability shows that question of David's successor must be addressed. King David cannot last much longer, and his family history has been marked by treachery and murder. At this point, it is worth wondering if there can be a bloodless transition from David to the next king.

2. (5) Adonijah's presumption.

Then Adonijah the son of Haggith exalted himself, saying, "I will be king"; and he prepared for himself chariots and horsemen, and fifty men to run before him.

a. Exalted himself: 2 Samuel 3:2-5 describes the sons of David and lists Adonijah as the fourth son. We know that two of the three sons older than Adonijah are dead (Amnon and Absalom), and we suspect that the other older son (Chileab) either also died or was unfit to rule because he is never mentioned after 2 Samuel 3:3. As the oldest living son of David, by many customs Adonijah would be considered the heir to the throne. But the throne of Israel was not left only to the rules of hereditary succession; God determined the next king.

i. Adonijah violated a basic principle in the Scriptures - that we should let God exalt us and not exalt ourselves.

For exaltation comes neither from the east

Nor from the west nor from the south.

But God is the Judge: He puts down one,

And exalts another. (Psalm 75:6-7)

Humble yourselves in the sight of the LORD, and He will lift you up. (James 4:10)

b. He prepared for himself chariots and horsemen, and fifty men to run before him: Adonijah had a good marketing campaign, and knew how to present himself as king. He hoped that if he put for the image of a king, he would become king in reality.

i. "In effect this was a personal military force designed to anticipate Solomon's claim by a coup d'etat. (Out) runners were part of a close royal bodyguard." (Wiseman)

ii. Adonijah was the brother of Absalom, and a look at 2 Samuel 15:1 shows, "He copied the conduct of his brother Absalom in every respect." (Clarke)

3. (6) Adonijah's character.

(And his father had not rebuked him at any time by saying, "Why have you done so?" He was also very good-looking. His mother had borne him after Absalom.)

a. His father had not rebuked him at any time: Sadly, David did not do a very good job raising his own sons. David failed to restrain his passions in some areas of his life; his sons showed a much greater inability to restrain their passions. In part this was because David did not discipline his own sons well.

i. David did not seem to have a very good relationship with his father (1 Samuel 16:11). The godly influence in his life seems to be more from his mother than from his father. Twice in the Psalms he refers to his mother as a maidservant of the LORD (Psalm 86:16 and 116:16). It is likely that David did not have a good example of parenting from his father.

ii. Yet, this does not excuse David's deficiencies as a father. He knew how his Heavenly Father treated him - how he was comforted and helped by the correcting rod and staff of his Shepherd (Psalm 23:4). He could have learned how to be a good father from his Father in heaven. Even before it was written, David could have known the counsel of Proverbs 29:17: Correct your son, and he will give you rest; yes, he will give delight to your soul.

iii. "David was ever too fond a father, and he smarted for it." (Trapp)

b. He was also very good-looking: David was a handsome man and was attracted to beautiful women. It doesn't surprise us that David's children were very good-looking. This gave them an unfair and unfortunate advantage.

4. (7-10) Adonijah's banquet.

Then he conferred with Joab the son of Zeruiah and with Abiathar the priest, and they followed and helped Adonijah. But Zadok the priest, Benaiah the son of Jehoiada, Nathan the prophet, Shimei, Rei, and the mighty men who belonged to David were not with Adonijah. And Adonijah sacrificed sheep and oxen and fattened cattle by the stone of Zoheleth, which is by En Rogel; he also invited all his brothers, the king's sons, and all the men of Judah, the king's servants. But he did not invite Nathan the prophet, Benaiah, the mighty men, or Solomon his brother.

a. They followed and helped Adonijah: Sadly, Joab (David's chief general) and Abiathar (the high priest of Israel) each supported Adonijah. They did not consult the LORD or David in giving their support to this unworthy son of David.

i. It is sad to see these once trusted associates of David turning on him late in his life. Joab may have sought revenge for David's choice of Amasa over him (2 Samuel 19:13), and because Benaiah now had more authority over military affairs. Abiathar might have been jealous of Zadok the high priest (2 Samuel 8:17). "Professional rivalry had darkened into bitter hate." (Maclaren)

ii. "Joab, the most powerful of Adonijah's supporters, had always been fiercely loyal to David, but not to David's wishes. In supporting Adonijah's pretentions to the throne, Joab was acting characteristically." (Patterson and Austel)

iii. "Joab and Abiathar tarnished a life's devotion and broke sacred bonds, because they thought of themselves rather than of God's will." (Maclaren)

b. Nathan . . . Zadok . . . and the mighty men who belonged to David were not with Adonijah: Fortunately, there were some prominent people in Israel who did not support Adonijah.

c. Sacrificed sheep and oxen and fattened cattle: The idea is that Adonijah will burn the fat of these animals as a sacrifice to the LORD, and use the meat to hold a dinner honoring and blessing his supporters.

i. Yet it was important that this was both a sacrifice and a feast. "He had not only a splendid feast, but a great sacrifice; and he gave by this a popular colour to his pretensions, by affecting to receive his authority from God." (Clarke)

B. Nathan and Bathsheba intercede for Solomon.

1. (11-14) Nathan tells his plan to Bathsheba.

So Nathan spoke to Bathsheba the mother of Solomon, saying, "Have you not heard that Adonijah the son of Haggith has become king, and David our LORD does not know it? Come, please, let me now give you advice, that you may save your own life and the life of your son Solomon. Go immediately to King David and say to him, 'Did you not, my LORD, O king, swear to your maidservant, saying, "Assuredly your son Solomon shall reign after me, and he shall sit on my throne"? Why then has Adonijah become king?' Then, while you are still talking there with the king, I also will come in after you and confirm your words."

a. And David our LORD does not know it: This shows both the wrong of Adonijah's attempt to take the throne and how far removed from power David really was. He didn't know what was going on around him in the kingdom.

b. That you may save your own life and the life of your son Solomon: Nathan knew that if Adonijah became king he would immediately kill every potential rival to his throne, including Bathsheba and Solomon.

c. Your son Solomon shall reign after me: David made this promise to Bathsheba. The specific promise is not recorded before, but we know from 1 Chronicles 22:5-9 that David did in fact intend for Solomon to succeed him as king.

i. It is a remarkable display of grace - that a son of the wife David took through adultery and murder in the most infamous scandal of his life should be his heir.

d. While you are still talking there with the king, I also will come in after you and confirm your words: Nathan knew that David was generally indulgent towards his sons and would find it hard to believe that Adonijah would do such a thing. He arranged it so the message would be presented in a convincing way.

2. (15-27) Bathsheba and Nathan tell David of Adonijah's bid for the throne.

So Bathsheba went into the chamber to the king. (Now the king was very old, and Abishag the Shunammite was serving the king.) And Bathsheba bowed and did homage to the king. Then the king said, "What is your wish?" Then she said to him, "My LORD, you swore by the LORD your God to your maidservant, saying, 'Assuredly Solomon your son shall reign after me, and he shall sit on my throne.' So now, look! Adonijah has become king; and now, my LORD the king, you do not know about it. He has sacrificed oxen and fattened cattle and sheep in abundance, and has invited all the sons of the king, Abiathar the priest, and Joab the commander of the army; but Solomon your servant he has not invited. And as for you, my LORD, O king, the eyes of all Israel are on you, that you should tell them who will sit on the throne of my LORD the king after him. Otherwise it will happen, when my LORD the king rests with his fathers, that I and my son Solomon will be counted as offenders." And just then, while she was still talking with the king, Nathan the prophet also came in. So they told the king, saying, "Here is Nathan the prophet." And when he came in before the king, he bowed down before the king with his face to the ground. And Nathan said, "My LORD, O king, have you said, 'Adonijah shall reign after me, and he shall sit on my throne'? For he has gone down today, and has sacrificed oxen and fattened cattle and sheep in abundance, and has invited all the king's sons, and the commanders of the army, and Abiathar the priest; and look! They are eating and drinking before him; and they say, 'Long live King Adonijah!' But he has not invited me; me your servant; nor Zadok the priest, nor Benaiah the son of Jehoiada, nor your servant Solomon. Has this thing been done by my LORD the king, and you have not told your servant who should sit on the throne of my LORD the king after him?"

a. Now the king was very old, and Abishag the Shunammite was serving the king: This is included to remind us of David limited capabilities as king. He needed the help Bathsheba and Nathan bring to him in the following verses.

b. I and my son Solomon will be counted as offenders: Bathsheba begins by telling David the facts about Adonijah's actions. Then she used this tender appeal, reminding David that her life and the life of Solomon were in grave danger is Adonijah should become king.

c. Nathan the prophet came in: The last place we saw Nathan was in 2 Samuel 12, where he rebuked his friend David over the scandal with Bathsheba and murder of Uriah. Yet now, at the end of his days, David receives Nathan and the sense is that he remains a trusted friend. David did not treat Nathan as an enemy when he confronted him with a painful truth.

i. "So far was David from hatred of the truth, that he loved Nathan the better for his plain dealing while he lived, gave him free access to his bed-chamber, and now nameth him a commissioner for the declaring of his successor." (Trapp)

d. Has this thing been done by my LORD the king, and you have not told your servant: Nathan also stated the facts about Adonijah, and then gave a personal appeal. He asked David - who was his dear and trusted friend - "Is it possible you have chosen Adonijah to be king and have not told me?"

C. Solomon is made king.

1. (28-30) David vows to set things aright for his succession.

Then King David answered and said, "Call Bathsheba to me." So she came into the king's presence and stood before the king. And the king took an oath and said, "As the LORD lives, who has redeemed my life from every distress, just as I swore to you by the LORD God of Israel, saying, 'Assuredly Solomon your son shall be king after me, and he shall sit on my throne in my place,' so I certainly will do this day."

a. As the LORD lives: This introduces a solemn oath. David will confirm the previous promise he made to Bathsheba, that her sons Solomon would be the next king.

b. Solomon your son shall be king after me: David promised to settle the issue that very day. He would abdicate the throne and give it unto Solomon.

2. (31-37) Arrangements are made for the anointing of Solomon as king.

Then Bathsheba bowed with her face to the earth, and paid homage to the king, and said, "Let my LORD King David live forever!" And King David said, "Call to me Zadok the priest, Nathan the prophet, and Benaiah the son of Jehoiada." So they came before the king. The king also said to them, "Take with you the servants of your LORD, and have Solomon my son ride on my own mule, and take him down to Gihon. There let Zadok the priest and Nathan the prophet anoint him king over Israel; and blow the horn, and say, 'Long live King Solomon!' Then you shall come up after him, and he shall come and sit on my throne, and he shall be king in my place. For I have appointed him to be ruler over Israel and Judah." Benaiah the son of Jehoiada answered the king and said, "Amen! May the LORD God of my LORD the king say so too. As the LORD has been with my LORD the king, even so may He be with Solomon, and make his throne greater than the throne of my LORD King David."

a. Let my LORD King David live forever: This was a customary expression of thanks and honor. Since David knew that death was near, it must have sounded strange in his ears.

b. Call to me Zadok the priest, Nathan the prophet, and Benaiah: These were three prominent leaders in Israel who did not support Adonijah as king. David knew who was loyal to him.

c. Let Zadok the priest and Nathan the prophet anoint him king: We have a rare glimpse of all three offices in cooperation - prophet, priest, and king. Each of these offices was gloriously fulfilled in Jesus.

i. David wanted the proclamation of Solomon as successor to be persuasive. He had five points to the plan:

· Ride on my own mule

· Let Zadok the priest and Nathan the prophet anoint him

· Blow the horn

· Say, "Long live King Solomon!"

· He shall come and sit on my throne

ii. We might say that God is just as concerned that we know that we are destined for a throne, that we are His sons, heirs, and will reign with King Jesus.

d. Amen! May the LORD God of my LORD the king say so too: Benaiah understood an important principle - that unless the LORD God said "Amen!" to the selection of Solomon, he would not stand. Benaiah sensed that this was the LORD's will, and offered the prayer that God would in fact say so too.

e. May He be with Solomon, and make his throne greater than the throne of my LORD King David: This pious wish of Benaiah had an interesting fulfillment. On a human level, Solomon's reign was indeed greater than David's. But on a spiritual, eternal level, it was not.

3. (38-40) Solomon is anointed and proclaimed as king.

So Zadok the priest, Nathan the prophet, Benaiah the son of Jehoiada, the Cherethites, and the Pelethites went down and had Solomon ride on King David's mule, and took him to Gihon. Then Zadok the priest took a horn of oil from the tabernacle and anointed Solomon. And they blew the horn, and all the people said, "Long live King Solomon!" And all the people went up after him; and the people played the flutes and rejoiced with great joy, so that the earth seemed to split with their sound.

a. And had Solomon ride on King David's mule: Apparently, this was the Old Testament equivalent to a presidential motorcade.

i. The mule was something special in ancient Israel. "Since Hebraic law forbade crossbreeding (Leviticus 19:19), mules had to be imported and were therefore very expensive. So while the common people rode donkeys, the mule was reserved for royalty." (Dilday)

ii. "No subject could use any thing that belonged to the prince, without forfeiting his life. As David offered Solomon to ride on his own mule, this was full evidence that he had appointed him his successor." (Clarke)

b. And took him to Gihon: "Gihon, the site of the anointing, was just outside the city in the Kidron Valley, on the east bank of Ophel. It was at this time Jerusalem's major source of water and was therefore a natural gathering place of the populace." (Patterson and Austel)

c. A horn of oil from the tabernacle: Literally, it is the horn of oil. This was a specific container of oil kept in the tabernacle for special anointings.

d. The people . . . rejoiced with great joy, so that the earth seemed to split with their sound: Though Adonijah put forth his best marketing campaign, he could not win the hearts of the people. They sensed that Solomon was the man, not Adonijah.

D. Solomon's mercy to Adonijah.

1. (41-49) Adonijah hears that Solomon is made king.

Now Adonijah and all the guests who were with him heard it as they finished eating. And when Joab heard the sound of the horn, he said, "Why is the city in such a noisy uproar?" While he was still speaking, there came Jonathan, the son of Abiathar the priest. And Adonijah said to him, "Come in, for you are a prominent man, and bring good news." Then Jonathan answered and said to Adonijah, "No! Our LORD King David has made Solomon king. The king has sent with him Zadok the priest, Nathan the prophet, Benaiah the son of Jehoiada, the Cherethites, and the Pelethites; and they have made him ride on the king's mule. So Zadok the priest and Nathan the prophet have anointed him king at Gihon; and they have gone up from there rejoicing, so that the city is in an uproar. This is the noise that you have heard. Also Solomon sits on the throne of the kingdom. And moreover the king's servants have gone to bless our LORD King David, saying, 'May God make the name of Solomon better than your name, and may He make his throne greater than your throne.' Then the king bowed himself on the bed. Also the king said thus, 'Blessed be the LORD God of Israel, who has given one to sit on my throne this day, while my eyes see it!'" So all the guests who were with Adonijah were afraid, and arose, and each one went his way.

a. As they finished eating: The banquet wasn't even over before Solomon was proclaimed king. Bathsheba and Nathan acted quickly and it was rewarded.

i. "Adonijah's feast, as all wicked men's, endeth in horror; for the last dish, is served up astonishment and fearful expectation of just revenge." (Trapp)

b. So that all the city is in an uproar: This was very distressing to Adonijah. He had the support of some important powerful men (those attending his banquet), but now he knew that the heart of the people belonged to Solomon.

c. Also the king said thus, "Blessed be the LORD God of Israel, who has given one to sit on my throne this day, while my eyes see it!" This told Adonijah that even King David was completely behind Solomon. There was no hope for his future as king.

d. All the guests who were with Adonijah were afraid, and arose, and each one went: The came for a nice dinner, and to support Adonijah. They left quickly as soon as it was clear that he would not and could not be king. Now it was dangerous to say that you supported Adonijah as king.

2. (50-53) Solomon's mercy to Adonijah.

Now Adonijah was afraid of Solomon; so he arose, and went and took hold of the horns of the altar. And it was told Solomon, saying, "Indeed Adonijah is afraid of King Solomon; for look, he has taken hold of the horns of the altar, saying, 'Let King Solomon swear to me today that he will not put his servant to death with the sword.'" Then Solomon said, "If he proves himself a worthy man, not one hair of him shall fall to the earth; but if wickedness is found in him, he shall die." So King Solomon sent them to bring him down from the altar. And he came and fell down before King Solomon; and Solomon said to him, "Go to your house."

a. Took hold of the horns of the altar: According to almost universal custom in the ancient world, a religious altar was a place of sanctuary against justice or vengeance. An accused man might find safety if he could flee to an altar before he was apprehended. This is why Adonijah took hold of the horns of the altar.

i. It is important to understand that this ancient custom was not used in Israel to protect a guilty man. But if a man acts with premeditation against his neighbor, to kill him by treachery, you shall take him from My altar, that he may die. (Exodus 21:14)

b. If he proves himself a worthy man, not one hair of him shall fall to the earth: Solomon gives Adonijah a limited reprieve. This went against all custom in the ancient world. It was common - even expected - that when a new king assumed the throne that he would execute every potential rival. Solomon not only let a potential rival live, but one who openly tried to subvert his reign. This was a large measure of grace and mercy on the part of Solomon, and a good start to his reign.

i. At the same time, Solomon wanted Adonijah to know that if he should show the slightest inclination towards rebellion, he would be killed instantly. Mercy would be withdrawn and justice would be delivered quickly.

c. He came and fell down before King Solomon: Adonijah knew he received great mercy from Solomon, and he wanted to show his gratitude for it and reliance upon Solomon's mercy.

© 2004 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 1 Kings (Book Introduction)

THE FIRST AND SECOND BOOKS OF KINGS, in the ancient copies of the Hebrew Bible, constitute one book. Various titles have been given them; in the Septuagint and the Vulgate they are called the Third and Fourth Books of Kings. The authorship of these books is unknown; but the prevailing opinion is that they were compiled by Ezra, or one of the later prophets, from the ancient documents that are so frequently referred to in the course of the history as of public and established authority. Their inspired character was acknowledged by the Jewish Church, which ranked them in the sacred canon; and, besides, it is attested by our Lord, who frequently quotes from them (compare 1Ki 17:9; 2Ki 5:14 with Luk 4:24-27; 1Ki 10:1 with Mat 12:42).

JFB: 1 Kings (Outline)

• ABISHAG CHERISHES DAVID IN HIS EXTREME AGE. (1Ki 1:1-4)
• ADONIJAH USURPS THE KINGDOM. (1Ki. 1:5-31)
• SOLOMON, BY DAVID'S APPOINTMENT, IS ANOINTED KING. (1Ki. 1:32-49)
• ADONIJAH, FLEEING TO THE HORNS OF THE ALTAR, IS DISMISSED BY SOLOMON. (1Ki 1:50-53)
• DAVID DIES. (1Ki 2:1-11)
• SOLOMON SUCCEEDS HIM. (1Ki 2:12-24)
• JOAB SLAIN. (1Ki. 2:28-45)
• SHIMEI PUT TO DEATH. (1Ki 2:34-46)
• SOLOMON MARRIES PHARAOH'S DAUGHTER. (1Ki 3:1)
• HIGH PLACES BEING IN USE, HE SACRIFICES AT GIBEON. (1Ki 3:2-5)
• HE CHOOSES WISDOM. (1Ki 3:6-15)
• HIS JUDGMENT BETWEEN TWO HARLOTS. (1Ki 3:16-28)
• SOLOMON'S PRINCES. (1Ki 4:1-6)
• HIS TWELVE OFFICERS. (1Ki 4:7-21)
• HIS WISDOM. (1Ki 4:29-34)
• HIRAM SENDS TO CONGRATULATE SOLOMON. (1Ki 5:1-6)
• FURNISHES TIMBER TO BUILD THE TEMPLE. (1Ki 5:7-12)
• SOLOMON'S WORKMEN AND LABORERS. (1Ki 5:13-18)
• THE BUILDING OF SOLOMON'S TEMPLE. (1Ki 6:1-4)
• THE CHAMBERS THEREOF. (1Ki 6:5-10)
• GOD'S PROMISES UNTO IT. (1Ki 6:11-14)
• THE CEILING AND ADORNING OF IT. (1Ki 6:15-22)
• THE TIME TAKEN TO BUILD IT. (1Ki 6:37-38)
• BUILDING OF SOLOMON'S HOUSE. (1Ki 7:1)
• OF THE HOUSE OF LEBANON. (1Ki 7:2-7)
• HIRAM'S WORKS. (1Ki. 7:13-51)
• THE DEDICATION OF THE TEMPLE. (1Ki 8:1-12)
• SOLOMON'S BLESSING. (1Ki 8:12-21)
• HIS PRAYER. (1Ki. 8:22-61)
• HIS SACRIFICE OF PEACE OFFERING. (1Ki 8:62-64)
• THE PEOPLE JOYFUL. (1Ki 8:65)
• GOD'S COVENANT IN A SECOND VISION WITH SOLOMON. (1Ki 9:1-9)
• THE MUTUAL PRESENTS OF SOLOMON AND HIRAM. (1Ki 9:10-23)
• SOLOMON'S YEARLY SACRIFICES. (1Ki 9:24-28)
• THE QUEEN OF SHEBA ADMIRES THE WISDOM OF SOLOMON. (1Ki 10:1-13)
• HIS RICHES. (1Ki. 10:14-29)
• SOLOMON'S WIVES AND CONCUBINES IN HIS OLD AGE. (1Ki 11:1-8)
• GOD THREATENS HIM. (1Ki 11:9-13)
• REFUSING THE OLD MEN'S COUNSEL. (1Ki 12:1-5)
• JEROBOAM MADE KING OVER THEM. (1Ki 12:20-33)
• JEROBOAM'S HAND WITHERS. (1Ki. 13:1-22)
• THE DISOBEDIENT PROPHET SLAIN BY A LION. (1Ki 13:23-32)
• AHIJAH DENOUNCES GOD'S JUDGMENTS AGAINST JEROBOAM. (1Ki. 14:1-20)
• REHOBOAM'S WICKED REIGN. (1Ki 14:21-24)
• SHISHAK SPOILS JERUSALEM. (1Ki 14:25-31)
• ABIJAM'S WICKED REIGN OVER JUDAH. (1Ki 15:1-8)
• ASA'S GOOD REIGN. (1Ki 15:9-22)
• NADAB'S WICKED REIGN. (1Ki 15:25-34)
• JEHU'S PROPHECY AGAINST BAASHA. (1Ki 16:1-8)
• ZIMRI'S CONSPIRACY. (1Ki 16:9-22)
• OMRI BUILDS SAMARIA. (1Ki 16:23-28)
• JOSHUA'S CURSE FULFILLED UPON HIEL THE BUILDER OF JERICHO. (1Ki 16:34)
• ELIJAH, PROPHESYING AGAINST AHAB, IS SENT TO CHERITH. (1Ki 17:1-7)
• HE IS SENT TO A WIDOW OF ZAREPHATH. (1Ki 17:8-16)
• HE RAISES HER SON TO LIFE. (1Ki 17:17-24)
• ELIJAH MEETS OBADIAH. (1Ki. 18:1-16)
• ELIJAH, BY PRAYER, OBTAINS RAIN. (1Ki 18:41-46)
• ELIJAH FLEES TO BEER-SHEBA. (1Ki 19:1-3)
• ELISHA FOLLOWS ELIJAH. (1Ki 19:19-21)
• BEN-HADAD BESIEGES SAMARIA. (1Ki 20:1-12)
• THE SYRIANS ARE SLAIN. (1Ki 20:13-20)
• A PROPHET REPROVES HIM. (1Ki 20:35-42)
• NABOTH REFUSES AHAB HIS VINEYARD. (1Ki 21:1-4)
• JEZEBEL CAUSES NABOTH TO BE STONED. (1Ki 21:5-16)
• ELIJAH DENOUNCES JUDGMENTS AGAINST AHAB AND JEZEBEL. (1Ki 21:17-29)
• AHAB SLAIN AT RAMOTH-GILEAD. (1Ki. 22:1-36)

TSK: 1 Kings 1 (Chapter Introduction)

Overview

1Ki 1:1, Abishag cherishes David in his extreme age; 1Ki 1:5, Adonijah, David’s darling, usurps the kingdom; 1Ki 1:11, By the council of Nathan, 1Ki 1:15, Bath-sheba moves the king, 1Ki 1:22, and Nathan seconds her; 1Ki 1:28, David renews his oath to Bath-sheba; 1Ki 1:32, Solomon, by David’s appointment, being anointed king by Zadok and Nathan, the people triumph; 1Ki 1:41, Jonathan bringing the news, Adonijah’s guests fly; 1Ki 1:50, Adonijah, flying to the horns of the altar, upon his good behaviour, is dismissed by Solomon.

Poole: 1 Kings (Book Introduction)

FIRST BOOK OF KINGS COMMONLY CALLED

THE THIRD BOOK OF THE KINGS

THE ARGUMENT

THESE two Books called Of the Kings, because they treat of the kings of Judah and Israel, were written by the prophets, or holy men of God, living in or near their several times, and by some one of them digested into this order. But whoever was the penman, that these are a part of those Holy Scriptures which were Divinely inspired is sufficiently evident first,

From the concurring testimony of the whole Jewish church in all ages, to whom were committed the oracles of God, Rom 3:2 , who also did faithfully discharge their duty in preserving and delivering them entirely and truly to their posterity from time to time, as plainly appears, because Christ and his apostles, who reproved them freely for their several sins, never taxed them with this fault, of depraving the Holy Scriptures of the Old Testament. Secondly, Because this is manifest concerning divers parcels of them which were taken out of the records of the prophets Nathan, Ahijah, and Iddo, 2Ch 9:29 , and out of the prophecies of Isaiah and Jeremiah; and the rest doubtless were of the same nature.

Thirdly, From the approbation of these books by the New Testament, both generally, as 2Ti 3:16 , All Scripture is given by inspiration from God, &c., which is affirmed concerning all those Holy Scriptures which Timothy had known, from a child, 2Ti 3:15 , and therefore must necessarily be meant of all the books of the Old Testament, which the Jews owned for canonical Scripture; and particularly Rom 11:2,3 , &c., where a passage out of these books is quoted and owned as a part of the Holy Scripture, called the Scripture by way of eminency.

Poole: 1 Kings 1 (Chapter Introduction)

1 KINGS CHAPTER 1

Abishag cherisheth David in his extreme age, 1Ki 1:1-4 . Adonijah usurpeth the kingdom, 1Ki 1:5-10 . By the counsel of Nathan to Bath-sheba, and their petition to David, he reneweth his oath of making Solomon king after him, 1Ki 1:11-31 . He, by David’ s appointment, is anointed king; the people triumph, 1Ki 1:32-40 . Adonijah hearing this, his guests flee, and himself fleeth to the horns of the altar; is pardoned by Solomon, and sent to his own house, 1Ki 1:41-53 .

MHCC: 1 Kings (Book Introduction)

The history now before us accounts for the affairs of the kingdoms of Judah and Israel, yet with special regard to the kingdom of God among them; for it is a sacred history. It is earlier as to time, teaches much more, and is more interesting than any common histories.

MHCC: 1 Kings 1 (Chapter Introduction)

(1Ki 1:1-4) David's declining age.

(1Ki 1:5-10) Adonijah aspires to the throne.

(v. 11-31) David makes Solomon king.

(v. 32-53) Solomon is anointed king, and Adonijah's usurpation stopped.

Matthew Henry: 1 Kings (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Kings

Many histories are books of kings and their reigns, to which the affairs of their kingdoms are reduced; this is a piece of honour that has commonly been paid to crowned heads. The holy Scripture is the history of the kingdom of God among men, under the several administrations of it; but there the King is one and his name one. The particular history now before us accounts for the affairs of the kingdoms of Judah and Israel, yet with special regard to the kingdom of God among them; for still it is a sacred history, much more instructive and not less entertaining than any of the histories of the kings of the earth, to which (those of them that are of any certainty) it is prior in time; for though there were kings in Edom before there was any king in Israel, Gen 36:31 (foreigners, in that point of state, got the precedency), yet the history of the kings of Israel lives, and will live, in holy Writ, to the end of the world, whereas that of the kings of Edom is long since buried in oblivion; for the honour that comes from God is durable, while the honour of the world is like a mushroom, which comes up in a night and perishes in a night. - The Bible began with the story of patriarchs, and prophets, and judges, men whose converse with heaven was more immediate, the record of which strengthens our faith, but is not so easily accommodated to our case, now that we expect not visions, as the subsequent history of affairs like ours under the direction of common providence; and here also we find, though not many types and figures of the Messiah, yet great expectations of him; for not only prophets, but kings, desired to see the great mysteries of the gospel, Luk 10:24 - The two books of Samuel are introductions to the books of the Kings, as they relate the origin of the royal government in Saul and of the royal family in David. These two books give us an account of David's successor, Solomon, the division of his kingdom, and the succession of the several kings both of Judah and Israel, with an abstract of their history down to the captivity. And as from the book of Genesis we may collect excellent rules of economics, for the good governing of families, so from these books we may collect rules of politics, for the directing of public affairs. There is in these books special regard had to the house and lineage of David, from which Christ came. Some of his sons trod in his steps, and others did not. The characters of the kings of Judah may be thus briefly given: - David the devout, Solomon the wise, Rehoboam the simple, Abijah the valiant, Asa the upright, Jehoshaphat the religious, Jehoram the wicked, Ahaziah the profane, Joash the backslider, Amaziah the rash, Uzziah the mighty, Jotham the peaceable, Ahaz the idolater, Hezekiah the reformer, Manasseh the penitent, Amon the obscure, Josiah the tender-hearted, Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah, all wicked, and such as brought ruin quickly on themselves and their kingdom. The number of the good and bad is nearly equal, but the reigns of the good were generally long and those of the bad short, the consideration of which will make the state of Israel not altogether so bad in this period as at first it seems. In this first book we have, I. The death of David, ch. 1 and 2. II. The glorious reign of Solomon, and his building the temple (ch. 3-10), but the cloud his sun set under, ch. 11. III. The division of the kingdoms in Rehoboam, and his reign and Jeroboam's, ch. 12-14. IV. The reigns of Abijah and Asa over Judah, Baasha and Omri over Israel, ch. 15 and 16. V. Elijah's miracles, ch. 17-19. VI. Ahab's success against Benhadad, his wickedness and fall, ch. 20-22. And in all this history it appears that kings, though gods to us, are men to God, mortal and accountable.

Matthew Henry: 1 Kings 1 (Chapter Introduction)

In this chapter we have, I. David declining in his health (1Ki 1:1-4). II. Adonijah aspiring to the kingdom, and treating his party, in order to it (1Ki 1:5-10). III. Nathan and Bathsheba contriving to secure the succession to Solomon, and prevailing for an order from David for the purpose (v. 11-31). IV. The anointing of Solomon accordingly, and the people's joy therein (1Ki 1:32-40). V. The effectual stop this put to Adonijah's usurpation, and the dispersion of his party thereupon (1Ki 1:41-49). VI. Solomon's dismission of Adonijah upon his good behaviour (1Ki 1:50-53).

Constable: 1 Kings (Book Introduction)

Introduction

Title

The Books of 1 and 2 Kings received their names because they document the reigns of the 40 kings of the kingdoms of Israel and Judah following David.¹

In the Hebrew Bible 1 and 2 Kings were one book until the sixteenth century. The ancients regarded them as the continuation of the narrative begun in Samuel. The Septuagint (Greek) translation of the Hebrew text, dating from about 250 B.C., was the first to divide Kings into two books. That division has continued to the present day. The Septuagint translators, however, called these two books 3 and 4 Kingdoms. First and 2 Kingdoms were our 1 and 2 Samuel. Jerome's Vulgate (Latin) translation, which dates about A.D. 400, changed the name from Kingdoms to Kings.

"The English Bible presents the books primarily as historical accounts. Their placement next to 1, 2 Chronicles demonstrates the collectors' interest in detailing all the events of Israel's history. In contrast, the Hebrew Bible places Joshua-Kings with the prophets, which highlights their common viewpoints. This decision implies that 1, 2 Kings are being treated as proclamation and history."²

Writer and Date

Most Old Testament scholars today believe several different individuals wrote and edited Kings because of theories concerning textual transmission that have gained popularity in the last 150 years. However, many conservatives have continued to follow the older tradition of the church that one individual probably put Kings together.³ This view finds support in the stylistic and linguistic features that run through the whole work and make it read like the product of a single writer. Some of these features are the way the writer described and summarized each king's reign, the consistent basis on which he evaluated all the kings, and recurring phrases and terms.

The identity of the writer is unknown today and has been for centuries. Ancient Jewish tradition suggested Ezra or Ezekiel as possible writers since both of these men were biblical writers who lived after the Babylonian exile. The record of King Jehoiachin's release from Babylonian captivity (2 Kings 25:27-30) points to a date of final composition sometime after that event. Jeremiah has traditional Talmudic support as well though he never went to Babylon but died in Egypt. Of course, someone else may have written Kings. Scholars have suggested these men only because they were famous writers who lived when Kings reached its final form.

Most non-conservatives date Kings considerably later than the sixth or fifth centuries.⁴

Scope

The historical period Kings covers totals about 413 years. The events that frame this period were Solomon's coronation as co-regent with David (973 B.C.) and Jehoiachin's release from Babylonian exile (560 B.C.).

However, most of Kings deals with the period that spans Solomon's coronation and the destruction of Jerusalem in 586 B.C., a period of 387 years. In terms of the temple, at the beginning we see the temple built and at the end the temple burnt.

". . . 1, 2 Kings present Israel's history as a series of events that describe how and why the nation fell from the heights of national prosperity to the depths of conquest and exile."⁵

"More specifically, 1, 2 Kings explain how and why Israel lost the land it fought so hard to win in Joshua and worked so hard to organize in Judges and 1, 2 Samuel."⁶

"Plot relates the causes and effects in a story. Thus, the story line in 1, 2 Kings may be that Israel went into exile, but the plot is Israel went into exile because of its unfaithfulness to God. To make cause and effect unfold, plots normally have at least two basic aspects: conflict and resolution. A plot's conflict is the tension in a story that makes it an interesting account, while a plot's resolution is the way the conflict is settled. How the author develops these two components usually decides the shape and effectiveness of the plot."⁷

This historical period is more than twice that of the one the Books of Samuel covered, which was about 150 years in length. The Book of Judges covers about 300 years of Israel's history.

The dates of the kings of Israel and Judah that I have used in the following notes are those of Edwin Thiele.⁸ He has worked out the many problems regarding these dates more satisfactorily than anyone else in the opinion of most scholars.⁹

Message¹⁰

The fact that this book opens and closes with death should be a clue as to its message.

It opens with David's death, and it closes with Ahab's death. The intervening period of about a century and a half is a story of national decline, disruption, disintegration, and disaster. Israel and Judah passed from affluence and influence to poverty and paralysis.

There is an emphasis in this book on thrones.

Obviously there were the thrones of Judah and Israel on earth with their kings who succeeded one another. However there is also the throne in heaven with its one King. Rehoboam and Jeroboam had their successors, the kings who replaced one another. Yahweh also in a sense had His successors, the prophets who replaced one another as His messengers to the people. While the kings remind us of the thrones on earth, the prophets remind us of the throne in heaven.

The thrones on earth present a story of disruption, disintegration, and disaster in both kingdoms, Judah and Israel. This trend continued despite changes in the methods the various rulers employed to govern their people.

Solomon's method of government was oppression. He taxed the people greatly and conscripted them into government service. The result was material magnificence. He multiplied riches and manifested great displays in the temple, the palace, and throughout his kingdom. He increased the military strength of the nation. Nevertheless in the process he ground down the people. The state became more important than the people. The testimony to this appears in 12:4. The result was dissatisfaction with Solomon's method of government.

In reaction to this method Rehoboam chose a new method of government: autocracy. He decided to tighten his grip on the people so he could control them (12:14). He believed the people should trust in their rulers, but he did not trust in God. Consequently he failed. Autocracy led to revolution (12:16).

Jeroboam chose a third method of government: democracy. He let the people determine how they would live. While this resulted in more pleasant conditions for the people, it also resulted in ultimate disaster for his nation. Notice what democracy produced in Jeroboam's day: 12:27-29. People cannot rule themselves effectively. We need God to govern us. Jeroboam believed rulers should trust in the people, but he did not trust in God. Consequently he failed. He made religion convenient, and the people became corrupt (12:30-31).

Rehoboam's successors in Judah chose a method of government we could call government by policy. That is, they chose to follow precedent, the pattern of their predecessors, rather than getting and following God's direction for their nation. There were some exceptions to this approach, but on the whole this was Judah's method of government.

Jeroboam's successors in Israel, however, chose a different method of government: selfishness. The kings of Israel cared little for the people of Israel. What concerned them primarily was what they could get out of being king for themselves. That is why the story of the kingdom of Israel is a story of intrigue, assassinations, and much bloodshed.

In summary, every form of human government results in disastrous failure if people do not acknowledge God's sovereignty. People cannot govern themselves effectively. The result is always decline, disruption, and disintegration. This is one of the great revelations of 1 Kings.

However there is another throne in view in this book: the throne in heaven. Whereas 1 Kings reveals that human government always fails, it also reveals that God's government never fails. There are two ways God exercised His kingship over His people during Israel's monarchy.

First, He broke in on human life with messages that the prophets delivered. Ahijah announced the division of the kingdom (11:26-39). Later he announced the death of Jeroboam's son (14:4-16). Shemaiah directed Rehoboam not to fight against Jeroboam (12:21-24). An unnamed prophet announced the fate of Jeroboam's altar (13:1-10). Jehu announced Baasha's doom (16:1-4). Elijah vindicated Yahweh in the days of Ahab's apostasy (chs. 17-21). Another unnamed prophet rebuked Ahab for allowing Ben-Hadad to escape (20:35-43). Micaiah foretold Israel's scattering (22:8-28). These are all evidences that God was governing His people independently of the kings when they forgot Him. The heavenly throne ruled in spite of the earthly thrones.

The second way God exercised His rule, in addition to sending messages by the prophets, was by directly and indirectly intervening in the lives of His people. He appeared and spoke directly to Solomon, which resulted in the building of the temple. He raised up an adversary to Solomon, namely Jeroboam. He slew Abijah. He withheld rain and brought famine. He sent fire from heaven on Mt. Carmel. He sent rain. He appeared to Elijah in an earthquake. He enticed Ahab into battle through the mouths of lying prophets.

In short, God ruled by exercising direct and indirect influence over people, by directly intervening and by controlling circumstances occasionally. He manipulated history. God sits in perfect control and continuity over all the human chaos that peoples' failure to rule themselves causes.

The message of the book, therefore, is that when people exclude God, every method of human government will fail; but even so God is still on His throne and is in control.

If people exclude God, every method of government ends in disaster. Even though in Solomon's reign the king emphasized religious forms and ceremonies, internal development, foreign treaties, and intellectual attainment, his oppression did not bring stability and peace. Autocracy will end in revolution eventually. Democracy that locks God out can result in the most terrible consequences for the people whose interests it professes to advocate. Government by policy can only deteriorate. Selfish rulers will only rape their nations.

Man cannot govern himself because he does not know himself apart from God's Word. How can he govern others about whom he knows even less? If people do not submit to the throne in heaven, no matter what method of government they choose, they will fail. As Christians, we must remember who is in control. We must look beyond our government to our God.

First Kings also reveals God's method in the midst of human failures.

First, when a throne on earth rebels against the throne in heaven God abandons that throne on earth. He separated Himself from it. He allowed the evil choices of the rulers to work themselves out to their inevitable consequences. Departure leads to disaster. Apostasy results in awful consequences (cf. Rom. 1).

Second, God keeps some consciousness of Himself and His government alive in the hearts and minds of a remnant. The prophets spoke. All Christians exercise that ministry today. We should speak for God to our generation.

Third, God maintains ultimate control. He controls history directly and indirectly so His purposes get accomplished. The Christian never needs to panic. God has revealed His plan for history. Knowledge of the Word should give us stability in uncertain times.

What I have said is true on the national scale is also true on the individual level. If a person excludes God from his or her life, no matter how the person may live, he or she will fail. We can resist God's authority, but we cannot overcome it. People only break themselves by refusing to submit to the throne in heaven. People need reminding of the throne in heaven. These principles have worked out throughout history. God's plan moves ahead.

Constable: 1 Kings (Outline)

Outline

I. The reign of Solomon chs. 1-11

A. Solomon's succession to David's throne 1:1-2:12

1. David's declining health 1:1-4

2. Adonijah's attempt to seize the throne 1:5-53

3. David's charge to Solomon 2:1-9

4. David's death 2:10-12

B. The foundation of Solomon's reign 2:13-4:34

1. Solomon's purges 2:13-46

2. Solomon's wisdom from God ch. 3

3. Solomon's political strength ch. 4

C. Solomon's greatest contribution chs. 5-8

1. Preparations for building ch. 5

2. Temple construction ch. 6

3. Solomon's palace 7:1-12

4. The temple furnishings 7:13-51

5. The temple dedication ch. 8

D. The fruits of Solomon's reign chs. 9-11

1. God's covenant with Solomon 9:1-9

2. Further evidences of God's blessing 9:10-28

3. Solomon's greatness ch. 10

4. Solomon's apostasy ch. 11

II. The divided kingdom -1 Kings 12-2 Kings 17

A. The first period of antagonism 12:1-16:28

1. The division of the kingdom ch. 12

2. Jeroboam's evil reign in Israel 12:25-14:20

3. Rehoboam's evil reign in Judah 14:21-31

4. Abijam's evil reign in Judah 15:1-8

5. Asa's good reign in Judah 15:9-24

6. Nadab's evil reign in Israel 15:25-32

7. Baasha's evil reign in Israel 15:33-16:7

8. Elah's evil reign in Israel 16:8-14

9. Zimri's evil reign in Israel 16:15-20

10. Omri's evil reign in Israel 16:21-28

B. The period of alliance -1 Kings 16:29-2 Kings 9:29

1. Ahab's evil reign in Israel 16:29-22:40

2. Jehoshaphat's good reign in Judah 22:41-50

3. Ahaziah's evil reign in Israel -1 Kings 22:51-2 Kings 1:18

(Continued in notes on 2 Kings)

One writer observed that a chiastic structure marks the Books of Kings.¹¹

A Solomon/United Monarchy -- 1 Kings 1:1-11:25

B Jeroboam/Rehoboam; the division of the kingdom -- 1 Kings 11:26-14:31

C Kings of Judah/Israel -- 1 Kings 15:1-16:22

D The Omride dynasty; the rise and fall of the Baal cult in Israel and Judah -- -1 Kings 16:23-2 Kings 12

C' Kings of Judah/Israel -- 2 Kings 13-16

B' The fall of the Northern Kingdom -- 2 Kings 17

A' The Kingdom of Judah -- 2 Kings 18-25.

Constable: 1 Kings

1 Kings

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Kings (Book Introduction)

THE THIRD BOOK OF KINGS.

INTRODUCTION.

This and the following Book are called by the holy Fathers, The Third and Fourth Book of Kings; but by the Hebrews, the First and Second. They contain the history of the kingdoms of Israel and Juda, from the beginning of the reign of Solomon to the captivity. As to the writer of these books, it seem most probable they were not written by one man, nor at one time; but as there was all along a succession of prophets in Israel, who recorded, by divine inspiration, the most remarkable things that happened in their days, these books seem to have been written by these prophets. See 2 Paralipomenon, alias 2 Chronicles ix. 29., xii. 15., xiii. 22., xx. 34., xxvi. 22., and xxxii. 32. (Challoner) --- This book informs us of the death of David, chap. ii. 11, where some Greek copies concluded the second book "of the reigns or kingdoms," as they style all the four books. Theodoret and Diodorus follow this division. The point is of no consequence; and the Hebrew editions have often varied. Origen observes, that the Jews denoted these two books from the first words, "Ouammelech David." (Eusebius, Hist. vi. 25.) (Haydock) --- In St. Jerome's time, the four books made only two. The present book details the actions of Solomon, (Calmet) till the end of the 12th chapter. Then we behold the division of the kingdom: Roboam, Abias, Asa, and Josaphat, reign over Juda; Jeroboam, &c., over Israel; while the prophets Abias, Elias, Eliseus, appear in the remaining eleven chapters. (Worthington) --- Though the memoirs seem to have been left by contemporary authors, (Haydock) one, and most probably Esdras, made the compilation, after the captivity, inserting frequently the very words of his authors, yet so as to make some additional reflections. (Calmet) --- The Rabbins generally attribute the work to Jeremias. (Haydock) --- He is more attentive to the house of David, and to display the rewards of the piety, and the punishment of vice, as well as the glory of the temple and of religion, than to describe the military exploits, which occupy so much of the profane history. (Calmet)

Gill: 1 Kings (Book Introduction)

INTRODUCTION TO 1 KINGS

This, and the following book, properly are but one book, divided into two parts, and went with the Jews under the common name of Kings. This, in the Syriac version, is called the Book of Kings; and in the Arabic version, the Book of Solomon, the Son of David the Prophet, because it begins with his reign upon the death of his father; and, in the Vulgate Latin version, the Third Book of Kings, the two preceding books of Samuel being sometimes called the First and Second Books of Kings, they containing the reigns of Saul and David; and in the Septuagint version both this and the following book are called Kingdoms, because they treat of the kingdom of Israel and Judah, after the division in the times of Rehoboam, son of Solomon, and of the several kings of them; as of Solomon before the division, so afterwards of the kings of Judah; Rehoboam, Abijam, Asa, Jehoshaphat, Jehoram, Ahaziah, Jehoash, Amaziah, Uzziah or Azariah, Jotham, Ahaz, Hezekiah, Manasseh, Amon, Josiah, Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah; and of the kings of Israel, Jeroboam, Nadab, Baasha, Elah, Zimri, Omri, Ahab, Ahaziah, Jehu, Jehoahaz, Jehoash, Jeroboam the son of Joash, Zachariah, Shallum, Menahem, Pekahiah, Pekah, and Hoshea; so that these books may, with great propriety, be called the books or histories of the kings in the two kingdoms of Judah and Israel: who they were written by, is not easy to say; some think they were written by piecemeal by the prophets that lived in the several reigns successively, as Nathan, Ahijah the Shilonite, Iddo, Isaiah, and Jeremiah, and afterwards put together by an inspired writer. The Jews commonly say ^a, that Jeremiah wrote the book of the Kings, by which they mean this, and the following book; though very probably they were written by Ezra, since the history in them is carried down to the liberty granted to Jehoiachin in Babylon; but that Ezra was the writer of all the preceding historical books, and even of the Pentateuch, cannot be admitted, which is the conceit of Spinosa ^b; part of whose tract is just now republished by somebody, word for word, under a title as in the margin ^c; but that Ezra was not the writer of the Pentateuch is clear, since he refers to it as written by Moses, and as the rule of religion and worship in his times, Ezr 3:2; and it is certain these writings were in being in the times of Josiah, Amaziah, Joash, yea, of David, and even of Joshua, 2Ch 34:14; and as for the book of Joshua, that also was written long before Ezra's time; it must be written long before the times of David, before the Jebusites were expelled from Jerusalem, since the writer of it says, that they dwelt there in his days, Jos 15:63; the book of Judges must be written before the times of Samuel and David, since the former refers to the annals of it, 1Sa 12:9; and the latter alludes to some passages in it, Psa 68:7; see Jdg 5:4; and a speech of Joab's, 2Sa 11:21, shows it to be an history then extant: to which may be added, that in it Jerusalem is called Jebus, Jdg 19:10; which it never was, after it was taken by David out of the hands of the Jebusites, 2Sa 5:6; the book of Ruth very probably was written by Samuel; had it been of a later date, or written by Ezra, the genealogy with which it concludes, would doubtless have been carried further than to David: the Book of Samuel, and particularly the song of Hannah in it, were written in all probability before the penning of the hundred thirteenth psalm, Psa 113:1, in which some expressions seem to be taken from it wherefore, though the two books of Kings may be allowed to be written or compiled by Ezra, the ten preceding ones cannot be assigned to him: however, there is no room to doubt of the divine authority of these two books, when the honour our Lord has done them is observed, by quoting or referring to several histories in them; as to the account of the queen of Sheba coming to hear the wisdom of Solomon; of the famine in the times of Elijah; and of that prophet being sent to the widow of Sarepta, and of the cleansing of Naaman the Syrian in the times of Elisha, Mat 12:42 from 1Ki 17:1 2Ki 5:10; to which may be added, the quotations and references made by the apostles to passages in them, as by the Apostle Paul in Rom 11:2 from 1Ki 19:14 where this book is expressly called the Scripture; and by the Apostle James, Jam 5:17; who manifestly refers to 1Ki 17:1; and there are various things in this part of Scripture, which are confirmed by the testimonies of Heathen writers, as will be observed in the exposition of it. The use of these books is to carry on the history of the Jewish nation, to show the state of the church of God in those times, and his providential care of it amidst all the changes and vicissitudes in the state; and, above all, to transmit to us the true genealogy of the Messiah, which serves to confirm the Evangelist Matthew's account of it.

Gill: 1 Kings 1 (Chapter Introduction)

INTRODUCTION TO 1 KINGS 1

This chapter gives an account of the infirmities of David in his old age, and the method used to relieve him under them, 1Ki 1:1; of the preparation his son Adonijah made to usurp the throne, 1Ki 1:5; of Bathsheba's address to the king upon it, in favour of her son Solomon, on which she was put by, Nathan the prophet, and seconded in it by him, 1Ki 1:11; when the king with an oath confirmed the succession of Solomon in the kingdom, and ordered Nathan the prophet, and Zadok the priest, to anoint him, which was accordingly done with great ceremony, to the satisfaction of the king and his servants, 1Ki 1:28; the news of which being brought to Adonijah and his friends, struck them with terror, and on which they dispersed, 1Ki 1:41; and upon the promise of Adonijah, that he would behave well to Solomon, he was pardoned and dismissed, having fled and lain hold on the horns of the altar, 1Ki 1:51.