Text -- 1 Kings 1:9-53 (NET)

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!” 1:32 King David said, “Summon Zadok the priest, Nathan the prophet, and Benaiah son of Jehoiada.” They came before the king, 1:33 and he told them, “Take your master’s servants with you, put my son Solomon on my mule, and lead him down to Gihon. 1:34 There Zadok the priest and Nathan the prophet will anoint him king over Israel; then blow the trumpet and declare, ‘Long live King Solomon!’ 1:35 Then follow him up as he comes and sits on my throne. He will be king in my place; I have decreed that he will be ruler over Israel and Judah.” 1:36 Benaiah son of Jehoiada responded to the king: “So be it! May the Lord God of my master the king confirm it! 1:37 As the Lord is with my master the king, so may he be with Solomon, and may he make him an even greater king than my master King David!” 1:38 So Zadok the priest, Nathan the prophet, Benaiah son of Jehoiada, the Kerethites, and the Pelethites went down, put Solomon on King David’s mule, and led him to Gihon. 1:39 Zadok the priest took a horn filled with olive oil from the tent and poured it on Solomon; the trumpet was blown and all the people declared, “Long live King Solomon!” 1:40 All the people followed him up, playing flutes and celebrating so loudly they made the ground shake. 1:41 Now Adonijah and all his guests heard the commotion just as they had finished eating. When Joab heard the sound of the trumpet, he asked, “Why is there such a noisy commotion in the city?” 1:42 As he was still speaking, Jonathan son of Abiathar the priest arrived. Adonijah said, “Come in, for an important man like you must be bringing good news.” 1:43 Jonathan replied to Adonijah: “No! Our master King David has made Solomon king. 1:44 The king sent with him Zadok the priest, Nathan the prophet, Benaiah son of Jehoiada, the Kerethites, and the Pelethites and they put him on the king’s mule. 1:45 Then Zadok the priest and Nathan the prophet anointed him king in Gihon. They went up from there rejoicing, and the city is in an uproar. That is the sound you hear. 1:46 Furthermore, Solomon has assumed the royal throne. 1:47 The king’s servants have even come to congratulate our master King David, saying, ‘May your God make Solomon more famous than you and make him an even greater king than you!’ Then the king leaned on the bed 1:48 and said this: ‘The Lord God of Israel is worthy of praise because today he has placed a successor on my throne and allowed me to see it.’” 1:49 All of Adonijah’s guests panicked; they jumped up and rushed off their separate ways. 1:50 Adonijah feared Solomon, so he got up and went and grabbed hold of the horns of the altar. 1:51 Solomon was told, “Look, Adonijah fears you; see, he has taken hold of the horns of the altar, saying, ‘May King Solomon solemnly promise me today that he will not kill his servant with the sword.’” 1:52 Solomon said, “If he is a loyal subject, not a hair of his head will be harmed, but if he is found to be a traitor, he will die.” 1:53 King Solomon sent men to bring him down from the altar. He came and bowed down to King Solomon, and Solomon told him, “Go home.”

Commentary -- Word/Phrase Notes (per phrase)

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.

Wesley: 1Ki 1:33

As a token that the royal dignity is transferred upon Solomon, and that by my consent.

Wesley: 1Ki 1:33

A river near Jerusalem, on the west side. Adonijah was inaugurated on the east side. This place David chose, either, as remote from Adonijah and his company, that so the people might be there without fear of tumults or bloodshed; or, to shew that Solomon was chosen king in opposition to Adonijah: or, because this was a place of great resort, and fit to receive and display that numerous company, which he knew would follow Solomon thither.

Wesley: 1Ki 1:34

As they used to do where there was any thing new or extraordinary in the succession. And this unction signified both the designation of the persons to the office, and the gifts and graces which were necessary for their office, and which, they, seeking them sincerely from God, might expect to receive.

Wesley: 1Ki 1:35

My deputy and vice - king whilst I live, and absolutely king when I die.

Wesley: 1Ki 1:35

This is added, lest the men of Judah, who were in a special manner invited by Adonijah, 1Ki 1:9, might think themselves exempted from his jurisdiction.

Wesley: 1Ki 1:47

Adoring God for this great mercy, and thereby declaring his hearty consent to this action.

Wesley: 1Ki 1:48

_It is a great satisfaction to good men, when they are going out of the world, to see their children rising up in their stead, to serve God and their generation: and especially to see peace upon Israel, and the establishment of it.

Wesley: 1Ki 1:51

He owns Solomon as his king, and himself as his servant and subject; and being sensible of his guilt, and of the jealousy which kings have of their competitors, could not be satisfied without Solomon's oath.

Wesley: 1Ki 1:53

Lead a private life, without noise and numerous attendants, and meddle not with the affairs of the kingdom.

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.

JFB: 1Ki 1:33

Directions were forthwith given for the immediate coronation of Solomon. A procession was to be formed by the "servants of their lord"--that is, the king's bodyguard. Mules were then used by all the princes (2Sa 13:29); but there was a state mule of which all subjects were forbidden, under pain of death, to make use, without special permission; so that its being granted to Solomon was a public declaration in his favor as the future king (see on Est 6:8-9).

JFB: 1Ki 1:33

A pool or fountain on the west of Jerusalem (see on 2Ch 32:30), chosen as equally public for the counter proclamation.

JFB: 1Ki 1:34

Done only in the case of a new dynasty or disputed succession (see on 1Sa 16:13; 2Sa 2:1).

JFB: 1Ki 1:35

The public recognition of the successor to the throne, during the old king's lifetime, is accordant with the customs of the East.

JFB: 1Ki 1:39

It was the sacred oil (Exo 30:25) with which the kings were anointed.

JFB: 1Ki 1:40

That is, from the valley to the citadel of Zion.

JFB: 1Ki 1:41-49

The loud shouts raised by the populace at the joyous proclamation at Gihon, and echoed by assembled thousands, from Zion to En-rogel, were easily heard at that distance by Adonijah and his confederates. The arrival of a trusty messenger, who gave a full detail of the coronation ceremony [1Ki 1:43-48], spread dismay in their camp. The wicked and ambitious plot they had assembled to execute was dissipated, and every one of the conspirators consulted his safety by flight.

JFB: 1Ki 1:50-53

Most probably the altar of burnt offering which had been erected on Mount Zion, where Abiathar, one of his partisans, presided as high priest. The horns or projections at the four corners of the altar, to which the sacrifices were bound, and which were tipped with the blood of the victim, were symbols of grace and salvation to the sinner. Hence the altar was regarded as a sanctuary (Exo 21:14), but not to murderers, rebels, or deliberate perpetrators. Adonijah, having acted in opposition to the will of the reigning king, was guilty of rebellion, and stood self-condemned. Solomon spared his life on the express condition of his good behavior--living in strict privacy, leading a quiet, peaceable life, and meddling with the affairs of neither the court nor the kingdom.

JFB: 1Ki 1:53

From the ledge around the altar on which he was standing.

JFB: 1Ki 1:53

That is, did homage to Solomon as king.

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.

Clarke: 1Ki 1:33

Take with you the servants of your lord - By these we may understand the kings guards, the guards of the city, the Cherethites and Pelethites, who were under the command of Benaiah; and in short, all the disposable force that was at hand

Clarke: 1Ki 1:33

Solomon - to ride upon mine own mule - 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: 1Ki 1:34

Blow ye with the trumpet - After he has been anointed, make proclamation that he is king.

Clarke: 1Ki 1:36

Sit upon my throne - The matter of conducting a business of this kind seems to have been this

1.    The king elect was placed on the mule of his predecessor, and caused to ride abroad to one of the public wells, or to a river where there was the greatest concourse of people, that they might see who he was that was appointed. Solomon was here taken to the river Gihon, in order to be anointed; the continual stream or constantly running fountain, denoting the perpetuity of the kingdom

2.    The priest and the prophet anointed him in the name of the Lord; and thereby signified that he should be endued with all the kingly virtues; that he should reign by, under, and for the Lord

3.    The trumpet was then to be blown, and solemn proclamation made, that he was anointed king

4.    He was then brought and solemnly placed on the throne, to signify that he had now assumed the reins of government, and was about to administer justice and judgement to the people.

Clarke: 1Ki 1:37

Make his throne greater than the throne of - David - A wish of this kind a king will suffer in behalf of his son, but it is never in ordinary cases considered a compliment to say, "I hope this child will make a better man than his father,"because it seems to insinuate some reflections on his father’ s conduct or character. Many foolish people deal in such compliments, and they may rest assured, for the reasons given above, that they are far from being either welcome or agreeable

Claudian, in his panegyric De Quarto Consulatu Honorii Augusti, ver. 428, has words something similar to those of Benaiah, when he describes a father, worn out with toils and difficulties, committing the reins of government to the hands of his son: -

Adspice, completur votum: jam natus adaequa

Te meritis; et, quod magis est optabile, vincit

"Behold, thy desire is accomplished

Even now thy son equals thee in worth

and what is still more desirable, surpasses thee.

Clarke: 1Ki 1:39

Zadok - took a horn of oil - Pottery and glass were little in use in those times; and horns were frequently used to hold oil and wine. The oil used here was the holy anointing oil, which was laid up in the tabernacle, and which was used for the anointing of both priests and kings.

Clarke: 1Ki 1:40

The people piped with pipes - They danced, sang, and played on what instruments of music they possessed

Clarke: 1Ki 1:40

The earth rent - We use a similar expression in precisely the same sense: They rent the air with their cries.

Clarke: 1Ki 1:43

Jonathan answered - He was properly a messenger about the court; we have met with him and Ahimaaz before, 2Sa 15:36. He had now been an observer, if not a spy, on all that was doing, and relates the transactions to Adonijah, in the very order in which they took place

1.    David has nominated Solomon his successor

2.    Zadok, Nathan, and Benaiah, have been appointed to set him on the king’ s mule

3.    They have taken him to Gihon, and anointed him there

4.    They have brought him up to Jerusalem and placed him on the throne of the kingdom.

Clarke: 1Ki 1:47

Moreover, the king’ s servants came - The king himself was at this time confined to his own house, and probably to his bed, and could not possibly see these ceremonies; therefore his confidential servants came and told him. We know not how Jonathan, in so short a time, possessed himself of so much information.

Clarke: 1Ki 1:50

Adonijah feared - He knew he had usurped the kingdom, and had not his father’ s consent; and, as he finds now that Solomon is appointed by David, he knows well that the people will immediately respect that appointment, and that his case is hopeless; he therefore took sanctuary, and, fleeing to the tabernacle, laid hold on one of the horns of the altar, as if appealing to the protection of God against the violence of men. The altar was a privileged place, and it was deemed sacrilege to molest a man who had taken refuge there. See 1Ki 2:28.

Clarke: 1Ki 1:52

If he will show himself a worthy man - If, from henceforth, he behave well, show himself to be contented, and not endeavor to make partisans, or stir up insurrections among the people, he shall be safe; but if wickedness be found in him - if he act at all contrary to this - he shall die; his blood shall be upon him.

Clarke: 1Ki 1:53

Go to thine house - Intimating that he should have no place about the king’ s person, nor under the government. Adonijah must have seen that he stood continually on his good behavior

Friar Bacon’ s method of restoring and strengthening the Natural Heat

"I have read many volumes of the wise: I find few things in physic which restore the natural heat, weakened by dissolution of the innate moisture, or increase of a foreign one

"But certain wise men have tacitly made mention of some medicine, which is likened to that which goes out of the mine of the noble animal . They affirm that in it there is a force and virtue which restores and increases the natural heat . As to its disposition, they say it is like youth itself, and contains an equal and temperate complexion

"And the signs of a temperate complexion in men are when their color is made up of white and red, when the hair is yellow, inclined to redness and curling

"This medicine indeed is like to such a complexion, for it is of a temperate heat: its flame is temperate and sweet, and grateful to the smell. When it departs from this temperature, it departs so far from its virtue and goodness

"This medicine therefore temperately heats, because it is temperately hot; it therefore heals because it is whole . When it is sick, it makes a man sick ; when it is distempered, it breeds distempers, and changes the body to its own disposition, because of the similitude it has with the body

"For the infirmity of a brute animal rarely passes into a man, but into another animal of the same kind ; but the infirmity of man passes into man ; and so does health, because of likeness

"This thing is seldom found; and although sometimes it be found, yet it cannot commodiously be had of all men.

"Now, when this thing is like to youth, that is, of temperate complexion, it has good operations; if its temperature be better, it produces better effects: sometimes it is even in the highest degree of its perfection, and then it operates best; and then there is that property whereof we have spoken before

"This differs from other medicines and nutriments, which heat and moisten after a certain temperate manner, and are good for old men. For other medicines principally heat and moisten the body; and, secondarily, they strengthen the native heat, and after that refresh the body, by moistening and heating it. For it brings back this heat in old men, who have it but weakly and deficient, to a certain stronger and more vehement power

"If a plaster be made hereof, and applied to the stomach, it will help very much, for it will refresh the stomach itself, and excite an appetite; it will very much recreate an old man, and change him to a kind of youth ; and will make complexions, by what means soever depraved or corrupted, better. But it is to be observed, that Venus doth weaken and diminish the power and virtue of this thing

"And it is very likely that the son of the prince, in his second canon of the Operations of Simple Medicines spoke of this thing, where he saith, that there is a certain medicine, concealed by wise men, lest the incontinent should offend their Creator. There is such a heat in this thing, as is in young men of sound complexion; and if I durst declare the properties of this heat, this most hidden secret should presently be revealed. For this heat doth help the palsical, it restores and preserves the wasted strength of the native heat, and causeth it to flourish in all the members, and gently revives the aged

"But the simple medicine which restores the native heat, when wasted and weakened, is that which is likened to the complexion of a healthy young man.

All this covered and enigmatical description is intended simply to point out that very medicine recommended by the Jewish physicians to restore and invigorate the dying king. I could show the bearing of every sentence, but I must leave something to the good sense of my readers. By attending to the words in italics, the sense will be more easily discovered. See my note on Rth 4:16 (note).

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

TSK: 1Ki 1:32

Zadok : 1Ki 1:8, 1Ki 1:26, 1Ki 1:38

TSK: 1Ki 1:33

Take : 2Sa 20:6

and cause : Maimonides informs us, that it was a capital offence for any one to ride on the king’ s mule, to sit on his throne, or to handle his sceptre, without permission; and as David ordered Solomon to ride on his own mule, etc., it was ample evidence that he had appointed him his successor.

to ride : 1Ki 1:5, 1Ki 1:38, 1Ki 1:44; Gen 41:43; Est 6:6-11

mine own mule : Heb. the mule which belongeth to me, Lev 19:19

Gihon : 1Ki 1:38, 1Ki 1:45; 2Ch 32:30

TSK: 1Ki 1:34

Zadok : 1Ki 19:16; 1Sa 10:1, 1Sa 16:3, 1Sa 16:12, 1Sa 16:13; 2Sa 2:4, 2Sa 5:3; 2Ki 9:3, 2Ki 9:6, 2Ki 11:12; 2Ch 23:11; Psa 45:7, Psa 89:20, Psa 89:36; Isa 45:1; Act 10:38; 2Co 1:21, 2Co 1:22

blow ye : 2Sa 15:10; 2Ki 9:13, 2Ki 11:14; Psa 98:5-7

God : 1Ki 1:25; 2Ki 11:12

TSK: 1Ki 1:35

sit : 1Ki 1:13, 1Ki 1:17, 1Ki 2:12

I have : 1Ki 2:15; 1Ch 23:1, 1Ch 28:4, 1Ch 28:5; Psa 2:6, Psa 72:1 *title Psa 72:1, Psa 72:2

TSK: 1Ki 1:36

Amen : Deu 27:15-26; Psa 72:19; Jer 11:5, Jer 28:6; Mat 6:13, Mat 28:20; 1Co 14:16

the Lord : 1Sa 25:29; 1Ch 17:27; Psa 18:2, Psa 63:1, Psa 89:20, Psa 89:26

TSK: 1Ki 1:37

As the : 1Ki 3:7-9; Exo 3:12; Jos 1:5, Jos 1:17; 1Sa 20:13; 1Ch 28:20; 2Ch 1:1; Psa 46:7; Psa 46:11; Isa 8:10; Mat 1:23; Rom 8:31

and make : 1Ki 1:47; 2Sa 24:3; 2Ki 2:9; Psa 72:8, Psa 72:17-19, Psa 89:27; Dan 7:14

TSK: 1Ki 1:38

Zadok : 1Ki 1:8, 1Ki 1:26

the Cherethites : 1Sa 30:14; 2Sa 8:18, 2Sa 15:18, 2Sa 20:20-23; 1Ch 18:17; Zep 2:5

king David’ s : 1Ki 1:33

TSK: 1Ki 1:39

an horn : 1Sa 16:13

out : Exo 30:23-33; Psa 89:20

anointed : 1Ch 29:22

all the people : 1Ki 1:25; 1Sa 10:24; 2Ki 11:12; 2Ch 23:11, 2Ch 23:13

TSK: 1Ki 1:40

pipes : or, flutes, Dan 3:5

rejoiced : 1Sa 11:15; 2Ki 11:14, 2Ki 11:20; 1Ch 12:38-40; Psa 97:1; Zec 9:9; Luk 19:37; Rev 11:15-18

the earth rent : We use a similar expression in precisely the same sense: ""They rent the air with their cries.""

TSK: 1Ki 1:41

as they : Job 20:5; Pro 14:13; Ecc 7:4-6; Mat 24:38, Mat 24:39; Luk 17:26-29

Wherefore : Exo 32:17; Job 15:21, Job 15:22; Psa 73:18-20

the city : Mat 21:9-11, Mat 21:15; Act 21:31

TSK: 1Ki 1:42

Jonathan : 2Sa 15:36, 2Sa 17:17

a valiant : 1Ki 22:18; 2Sa 18:27; 2Ki 9:22; Isa 57:21; 1Th 5:2, 1Th 5:3

TSK: 1Ki 1:43

Verily : 1Ki 1:32-40

TSK: 1Ki 1:44

44

TSK: 1Ki 1:45

Gihon : This was a fountain on the west of Jerusalem (consequently in an opposite direction to En-rogel on the east, where Adonijah was proclaimed king), of which there were two pools, an upper and a lower (2Ch 32:30). There is a large square cistern in the ravine west of the city, mentioned by Dr. Richardson as a little to the south of the Jaffa gate, which Dr. Pococke describes as a basin about 250 paces long and 100 broad. It is commonly called the pool of Bathsheba, but seems to be the lower pool of Gihon. ""Nearly a mile to the nnw is the pool of Gihon, which I suppose to be the upper pool. It is a very large basin, and, if I mistake not, is cut down about ten feet into the rock, there being a way down to it by steps. It was almost dry at that time, and seems designed to receive the rain waters which come from the hills about it. There is a canal from the pool to the city, which is uncovered part of the way, and, it is said, goes to the pool in the streets near the holy sepulchre. The fountain of Gihon arose either in the upper pool, or out of the high ground above it.""- Travels , book i. chapter 6.

the city : 1Ki 1:40; 1Sa 4:5; Ezr 3:13

This is : 1Ki 14:6; 1Sa 28:14; Dan 5:26-28

TSK: 1Ki 1:46

1Ki 1:13; 1Ch 29:23; Psa 132:11; Hag 2:22

TSK: 1Ki 1:47

bless : Exo 12:32; 2Sa 8:10, 2Sa 21:3; Ezr 6:10; Psa 20:1-4

God : 1Ki 1:37; Luk 19:38

bowed : Gen 47:31; Heb 11:21

TSK: 1Ki 1:48

Blessed : Gen 14:20; 1Ch 29:10, 1Ch 29:20; Neh 9:5; Psa 34:1, Psa 41:13, Psa 72:17-19, Psa 103:1, Psa 103:2; Psa 145:2; Dan 4:34; Luk 1:46, Luk 1:47, Luk 1:68, Luk 1:69; Eph 1:3; 1Pe 1:3

which : 1Ki 3:6; 1Ch 17:11-14, 1Ch 17:17; Psa 132:11, Psa 132:12; Pro 17:6

mine eyes : 2Sa 24:3; Psa 128:5, Psa 128:6

TSK: 1Ki 1:49

Pro 28:1; Isa 21:4, Isa 21:5; Dan 5:4-6

TSK: 1Ki 1:50

caught : 1Ki 2:28; Exo 21:14, Exo 38:2; Psa 118:27

TSK: 1Ki 1:52

there shall : 1Sa 14:45; 2Sa 14:11; Mat 10:30; Luk 21:18; Act 27:34

wickedness : 1Ki 2:21-25; Job 15:22; Pro 13:6, Pro 21:12

TSK: 1Ki 1:53

bowed himself : 1Ki 1:16, 1Ki 1:31; 2Sa 1:2

Go to : 1Ki 2:36; 2Sa 14:24, 2Sa 14:28; Pro 24:21

Commentary -- Word/Phrase Notes (per Verse)

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.

Barnes: 1Ki 1:32

The combination of the high priest, the prophet, and the captain of the bodyguard (the Cherethites and Pelethites, 1Ki 1:38), would show the people that the proceedings had the king’ s sanction. The order of the names marks the position of the persons with respect to the matter in hand.

Barnes: 1Ki 1:33

Mules and horses seem to have been first employed by the Israelites in the reign of David, and the use of the former was at first confined to great personages 2Sa 13:29; 2Sa 18:9. The rabbis tell us that it was death to ride on the king’ s mule without his permission; and thus it would be the more evident to all that the proceedings with respect to Solomon had David’ s sanction.

Gihon - Probably the ancient name of the valley called afterward the Tyropoeum, which ran from the present Damascus Gate, by Siloam, into the Kedron vale, having the temple hill, or true Zion, on the left, and on the right the modern Zion or ancient city of the Jebusites. The upper "source"of the "waters of Gihon,"which Hezekiah stopped (see the margin reference), was probably in the neighborhood of the Damascus Gate.

Barnes: 1Ki 1:34

Anoint him - Inauguration into each of the three offices (those of prophet, priest, and king) typical of the Messiah or Anointed One, was by anointing with oil. Divine appointment had already instituted the rite in connection with the kingly office 2Sa 2:4; but after Solomon we have no express mention of the anointing of kings, except in the three cases of Jehu, Joash, and Jehoahaz 2Ki 9:6; 2Ki 11:12; 2Ki 23:30, who were all appointed irregularly. At the time of the captivity, kings, whose anointing has not been related in the historical books, still bear the title of "the anointed of the Lord."Lam 4:20; Psa 89:38, Psa 89:51.

Barnes: 1Ki 1:35

Over Israel and over Judah - There is no anticipation here of the subsequent division of the kingdom; the antithesis between Judah and Israel already existed in the reign of David 2Sa 2:9; 2Sa 19:11.

Barnes: 1Ki 1:37

As the Lord hath been with my lord - This phrase expresses a very high degree of divine favor. It occurs first in the promises of God to Isaac Gen 26:3, Gen 26:24 and Jacob Gen 28:13. See further margin reference.

Barnes: 1Ki 1:39

The tabernacle - Probably that which David had made for the ark of the covenant on Mount Zion 2Sa 6:17. For the holy oil, see the margin reference. That it was part of the regular furniture of the tabernacle appears from Exo 31:11; Exo 39:38.

Barnes: 1Ki 1:40

Piped with pipes - Some prefer "danced with dances"- a meaning which the Hebrew would give by a change in the pointing, and the alteration of one letter. But the change is unnecessary. (Flutepipes were known to the Israelites 1Sa 10:5; they were very ancient in Egypt, and were known also to the Assyrians.

The earth rent - If the present Hebrew text is correct we have here a strong instance of Oriental hyperbole. But it is suspected that there is a slight corruption, and that the verb really used meant "resounded."

Barnes: 1Ki 1:42

Jonathan had acted in a similar capacity, as a carrier of intelligence, in the time of Absalom’ s attempt 2Sa 15:36; 2Sa 17:17; but at that time, like his father, he was faithful to David, and "a valiant man,""a virtuous man,"or "a man of worth."(See 1Ki 1:52; Pro 12:4.)

Barnes: 1Ki 1:43

Verily - " Nay, but"(or, "Not so").

Barnes: 1Ki 1:47

The king bowed himself - The king worshipped God and prayed that it might be so. Compare Gen 47:31, with margin reference, Heb 11:21.

Barnes: 1Ki 1:50

On the "horns"of the altar, see Exo 27:2 note. The altar to which Adonijah fled was probably in the "tabernacle"already referred to 1Ki 1:39.

Barnes: 1Ki 1:52

There shalt not an hair ... - This was a proverbial expression, meaning "he shall suffer no hurt at all."Solomon’ s clemency in pardoning Adonijah is very remarkable. In the East not only are pretenders almost always punished with death, but it has often been the custom for each king upon his accession to put to death all his brothers as mere possible pretenders.

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.

Poole: 1Ki 1:33

The servants of your Lord i.e. my public officers, and my guards.

To ride upon mine own mule as a token that the royal dignity is transferred upon Solomon, and that by my consent. Compare Gen 41:43 Est 6:8 .

To Gihon a river near Jerusalem, on the west side, as may be gathered from 2Ch 32:30 , as En-rogel, where Adonijah was inaugurated, was on the east side. This place David chose, either as remote from Adonijah and his company, that so the people might go thither, and be there without fear of tumults or bloodshed; or to show that Solomon was chosen king in opposition to Adonijah; or because this was a place of great resort, and fit to receive and display that numerous company which he knew would follow Solomon thither; or that he might from thence return and make the more magnificent entrance into the city.

Poole: 1Ki 1:34

Anoint him there king as they used to do where there was any thing new, or doubtful, or extraordinary in the succession, as 1Sa 10:1 16:12,13 1Ki 19:15,16 2Ki 9:3 . And this unction signified both the designation of the persons to the office, and the gifts and graces which were necessary for their office, and which they, seeking them sincerely from God, might expect to receive.

Blow ye with the trumpet to make the action more solemn, and glorious, and public.

Poole: 1Ki 1:35

King in my stead my deputy and vice-king whilst I live, and absolutely king when I die. Or if David and Solomon were joint kings, it is no more than was afterwards frequent at Rome, where the father and son, or two other persons, were not seldom joint emperors.

I have appointed and that by Divine direction.

And over Judah: this is added, partly as being the most eminent and royal tribe; it being frequent, together with the general distinction, to mention one of the most eminent particulars, as 1Ki 11:1 Psa 18:1 Mar 16:7 ; and partly lest the men of Judah, who were in a special manner invited by Adonijah, 1Ki 1:9 , might think themselves exempted from his jurisdiction.

Poole: 1Ki 1:36

Amen which was both an approbation of the king’ s fact, and a profession of his allegiance to the new king, and a petition to God to ratify and confirm it.

The Lord God of my lord the king say so too the Lord stablish Solomon’ s throne in spite of Adonijah, and all his other enemies.

Poole: 1Ki 1:37

Which petition, albeit it might have offended an unworthy, vain-glorious, and envious father, he knew would be welcome to so pious and generous a man as David was, and to one so kind and indulgent to his children.

Poole: 1Ki 1:39

Zadok the priest for though he was not the high priest, he might do this office, especially having the direction of the prophet Nathan, 1Ki 1:34 .

Out of the tabernacle that which David had erected for the ark, 2Sa 6:17 , in which oil was kept for divers sacred uses; for Moses’ s tabernacle was at Gibeon, 1Ch 16:39 21:29 , which was too remote for the present occasion, which required all possible expedition.

Poole: 1Ki 1:40

All the people came up after him which flocked in of so thither abundance; some out of curiosity to see so solemn an action; others to do their duty; and others in expectation some advantage by their cheerful attendance upon the new king.

Rejoiced with great joy partly because this would certainly prevent civil wars, under which they had lately and so sorely groaned, and which they had reason to fear from Adonijah’ s pretence to the crown, and the assistance he might have from the great and famous lord-general Joab, and from Abiathar the high priest, and from others who were or might easily be engaged for him, if David had not ended the controversy in his lifetime; and partly because of the singular wisdom and virtue for which Solomon was even then famous. See 1Ki 2:6,9 . The earth rent ; an hyperbolical expression; yet even solid bodies have been oft broken and rent by great sounds.

Poole: 1Ki 1:41

As they had made an end of eating for Nathan having given wise counsel, took all due care to expedite the execution of it, that it might not be spoiled by delays, as frequently happens.

Poole: 1Ki 1:42

Jonathan it seems was left at Jerusalem for a spy, as he had formerly been under Absalom.

Thou art a valiant man or,

a man of virtue or worth as this Hebrew word is used, Pro 12:4 ; and therefore a happy man, and hast good news for thyself and us. Compare 2Sa 18:27 .

Poole: 1Ki 1:43

Verily or, but , or, nay but , i.e. the matter is not as thou expectest, but quite contrary.

Poole: 1Ki 1:46

i.e. Is put into actual possession of the kingdom.

Poole: 1Ki 1:47

To bless our lord king David to praise and thank him for his great and good care, in leaving them in the hands of so excellent a successor, under whom they might expect peace and all prosperity; and to congratulate with him for God’ s great mercy to him, in giving him such a son and successor, and that his eyes had now seen the actual accomplishment of God’ s promise made to him concerning this thing.

The king bowed himself upon the bed adoring God for this great mercy, and thereby declaring his hearty approbation and consent to this action. Compare Gen 47:31 .

Poole: 1Ki 1:49

i.e. The way to his own house, lest they should be discovered and taken.

Poole: 1Ki 1:50

Either that which was at Gibeon, as appears from 1Ch 16:39 2Ch 1:3 ; and was made with four horns, Exo 38:2 ; to which the sacrifices were bound Psa 118:27 . Or rather, that which set David had lately up in the threshing-floor of Araunah, which doubtless was made after the same form as that at Gibeon; for, first, This was next at hand. Secondly, The altar only is mentioned here, whereas in Joab’ s case there is mention of the tabernacle and altar both, 1Ki 2:28,29 , which seems to be noted to distinguish the two altars; for Adonijah being the king’ s son, he might safely go to Araunah’ s altar, and the people would not be forward to seize upon him, or bring him to justice: but Joab truly thought it was not safe for him to venture himself there, and therefore he fleeth to Gibeon, as a place more remote from Jerusalem. Hither he fled, either to implore God’ s mercy; or rather, to avoid Solomon’ s rage; supposing that his reverence to that sacred place would not permit him to pollute it with his brother’ s blood; or that the consideration of God’ s grace and mercy, which himself needed and begged of God, in pardoning his offences, and accepting the sacrifices which he should offer there, would engage and dispose him to show mercy to his offending and now penitent brother; or that his piety would not allow him violently to pluck him as it were out of the arms of God, into which he had put himself. And for these or such-like reasons the altar was esteemed a kind of sanctuary or place of refuge, not only among the Gentiles, but also among the Hebrews, though it be not called by that name, as may be gathered from Exo 21:14 1Ki 2:28 .

Poole: 1Ki 1:51

He owns Solomon as his king, and himself as his servant and subject; and being sensible of his great guilt, and of the jealousy which kings have of their competitors, could not be satisfied without Solomon’ s oath.

Poole: 1Ki 1:52

A worthy man Heb. a man of strength or courage ; for it requires great strength of mind and resolution to resist all temptations of vice, and to do virtuously.

There shall not an hair of him fall to the earth: herein Solomon manifests his clemency and brotherly affection, and withal his prudence in sparing him, whom, being his brother, and his eldest brother too, it would have been invidious to have slain.

If wickedness shall be found in him not only if he shall be guilty of some capital crime, but of any great wickedness or evil design; for as this pardon was Solomon’ s free act, so he might justly qualify it as he pleased.

Poole: 1Ki 1:53

Lead a private or retired and quiet life, without noise and numerous attendants, and meddle not with the affairs of the court and kingdom.

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)

Haydock: 1Ki 1:33

Lord, David. (Menochius) ---

The Cerethi, and other life-guards, went under the command of their captain, Banaias, (Calmet) to repel any force that might disturb this solemn inauguration. (Haydock) ---

Mule. None but the king was allowed to mount it. ---

Gihon, a fountain, or place of public resort, on the west of Jerusalem. Ezechias brought its waters into the city, 2 Paralipomenon xxxii. 30. (Calmet) ---

Adonias was at Rogel, on the east. (Menochius)

Haydock: 1Ki 1:34

Save, ( Vavat. ) "Live." May Solomon reign for many years. (Haydock)

Haydock: 1Ki 1:35

Stead. Not after me only. David voluntarily abdicates the throne, so that Solomon reigned in his life-time. (Menochius)

Haydock: 1Ki 1:36

King. May all have a prosperous issue, conformably to the wishes of your majesty and the decrees of God. (Calmet)

Haydock: 1Ki 1:37

David. Parents wish their children to be still more happy than themselves, how jealous soever they may be of their own glory. (Calmet) Aspice completum votum; jam natus adæquat

Te meritis, &, quod magis est optabile, vincit. (Claud. iv. con. Honor.)

Haydock: 1Ki 1:39

Horn of oil. Such liquors were commonly kept in vessels of horn. (Calmet) ---

Some say that oil, for the consecration of priests, was used on this occasion; and that the ceremony was performed only, when the throne was contested: as in the case of Joas, Joachaz, &c. (Haydock) ---

Nathan assisted Sadoc, (ver. 34.) who was not yet the high priest. (Menochius)

Haydock: 1Ki 1:40

Rang. Hebrew, "was split." Chaldean, "shook." (Menochius)

Haydock: 1Ki 1:41

Uproar. Nathan had conducted the affair with singular address. A little delay might have plunged the kingdom into all the horrors of a civil war.

Haydock: 1Ki 1:43

Not so. Hebrew, "Misfortune or mourning, or verily." A man of character did not willingly deliver a disagreeable message, 2 Kings xviii. 25. (Calmet) ---

But Jonathan was concerned for his father. (Haydock)

Haydock: 1Ki 1:47

Blessed. Congratulating him on the exaltation of Solomon. ---

Bed. Shewing respect to the new king, as Jacob had done to Joseph; (Genesis xlvii. 31.; Sanctius) or laying himself down again; (Calmet) or rather giving thanks to God, (Menochius) whom he adored, in gratitude for the favour of a successor being granted to him. (Worthington)

Haydock: 1Ki 1:49

Afraid. As they had offended both David and Solomon, and had rendered themselves suspected of high treason.

Haydock: 1Ki 1:51

Altar. At Gabaon, (2 Paralipomenon i. 3.) or at Sion. All nations seemed to grant the right of an asylum to sacred places; but only in favour of the innocent, Exodus xxi. 14. (Calmet)

Haydock: 1Ki 1:53

House. He does not forbid him the court, but grants him pardon. (Menochius)

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.

Gill: 1Ki 1:32

And King David said, call me Zadok the priest,.... Not Abiathar the high priest, for he had joined Adonijah; and besides Zadok was David's favourite priest, and for him the high priesthood was designed, as it was in a little time translated to him:

and Nathan the prophet; who very probably went out of the room when Bathsheba was called in: and

Benaiah the son of Jehoiada; the captain of his guards:

and they came before the king; who it is very likely sat up in his bed, and they stood around him.

Gill: 1Ki 1:33

And the king said unto them, take ye the servants of your lord,.... Meaning his own servants, his bodyguards, the Cherethites and Pelethites, as appears from 1Ki 1:38; the Jews ^a from hence gather, that a king is superior to an high priest, since David calls himself the lord of Zadok the priest and Nathan the prophet:

and cause Solomon my son to ride upon mine own mule; for it seems on such a creature David used to ride, as did his sons; horses not being so common in Judea as they were afterwards. Some of the Jews ^b say it was not lawful to ride upon a mule, and that this case of David is to be excepted; for they pretend that this was a peculiar mule; and if the instance of his son urged, they reply, an argument from what kings and their sons used to do is of no force. Now this was one way of testifying that it was his will that Solomon should reign in his stead; for no private person might ride upon the beast the king was wont to ride on; this is now one of the Jewish canons ^c,

"no one may ride on the king's horse, nor sit on his throne, nor use his sceptre:''

and bring him down to Gihon; a fountain near Jerusalem, on the west side of it, which flowed from Mount Gihon, 2Ch 32:30; the same with Siloah according to the Targum, of which mention is made, Joh 9:7. The reason for this order is not easily given; whether it was to denote the peaceableness and gentleness of Solomon's government, the waters of Shiloah moving softly, Isa 8:6, or the spread, constancy, firmness, and perpetuity of it, as the Jews say ^d, since the water of a fountain is ever running; or because there might be a concourse of people there, and so he would be anointed and proclaimed king in a public manner, and be attended to the city with great pomp and solemnity.

Gill: 1Ki 1:34

And let Zadok the priest, and Nathan the prophet, anoint him there king over Israel,.... For it might be done by either of them, as the unctions of Saul and David show:

and blow ye the trumpet, and say, God save King Solomon; the blowing of the trumpet was to make it public; the proclamation of him as king was to be made by the sound of it, and the acclamation of the people was to express their concurrence with it, their loyal affection to the new king, and their hearty wishes for his health, prosperity, and long life.

Gill: 1Ki 1:35

Then ye shall come up after him,.... When anointed, proclaimed, and cheered, then he was to mount the mule, and ride before them as their king, at the head of them; they following after, in token of their subjection to him:

that he may come and sit upon my throne; at Jerusalem, in the king's palace, and there exercise his kingly power he would now be invested with:

for he shall be king in my stead; even during David's life, as well as after his decease:

and I have appointed him to be ruler over Israel, and over Judah; that is, over all the twelve tribes of Israel Judah may be particularly mentioned, though included in Israel, because Adonijah had invited the men of Judah to his feast and party, 1Ki 1:9; and therefore had they not been named, might think he had no power over them.

Gill: 1Ki 1:36

And Benaiah the son of Jehoiada answered the king,.... In the name of the rest:

and said, Amen; they all assented to it, and expressed their satisfaction in it:

the Lord God of my lord the king say so too; let it appear, by the prosperity and success that shall by divine Providence attend the new king, that this is according to the will of God.

Gill: 1Ki 1:37

As the Lord hath been with my lord the king, even so be he with Solomon,.... To guide and direct him, protect and defend him, succeed and prosper him the Targum is,

"as the Word of the Lord has been the help of my lord the king, so let him be for the help of Solomon:''

and make his throne greater than the throne of my lord King David: which he knew would not displease David, who not only had an affectionate regard for Solomon his son, but wished heartily the prosperity of the kingdom of Israel; and the wish on all accounts was grateful to him, though to an envious and ambitious prince it might have been disagreeable.

Gill: 1Ki 1:38

So Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada,.... The three men that David sent for on this occasion:

and the Cherethites and the Pelethites; not the sanhedrim, as Ben Gersom, but David's guards, over whom Benaiah was: these

went down; from Jerusalem;

and caused Solomon to ride upon King David's mule; as he had ordered:

and brought him to Gihon; or Siloah, as the Targum; hence the Jews say ^e, they do not anoint a king but at a fountain; but this is the only instance of it.

Gill: 1Ki 1:39

And Zadok the priest took an horn of oil out of the tabernacle,.... Not out of the tabernacle of Moses, for that was at Gibeon; see 1Ch 21:29; and if the oil had been there, it would have been too far to have fetched it, since haste was now required; but this was taken out of the tabernacle David had built for the ark, 2Sa 6:17; where the ark was, and before which the pot of oil was; so Jarchi; but Kimchi indeed says, that though it was at this time at Gibeon, Zadok went thither, or sent thither to fetch it; and though it is said, the pot of oil was set before the ark, this was when the ark was in the tabernacle; but when they took it out from thence at the war with the Philistines, that and the pot of manna were left in the tabernacle; and they took nothing but the ark; but if they brought the pot afterwards, and put it before the ark in Jerusalem, then it may be understood of the tabernacle David pitched for it; but that he disapproves of. Here Zadok is only said to take the oil, and anoint with it; which he did either as the deputy of the high priest, or he was made use of because the high priest was on the side of Adonijah:

and anointed Solomon; whether it was by pouring it on his head, as Saul was anointed, 1Sa 10:1; or, as the Jews say ^f, by putting it round about his head in the form of a crown, and then between his eyebrows, is not very material; and they also say ^g, that it is not usual to anoint the son of a king that has been anointed; and that the reason of the anointing of Solomon was, because of the sedition of his brother Adonijah, and to confirm the kingdom to him; this anointing was an emblem of the gifts, graces, and virtues, necessary to qualify a king for the discharge of his office:

and they blew the trumpet; and proclaimed him king:

and all the people said, God save King Solomon; wished him long life and happiness, and gave him a general huzza or shouting.

Gill: 1Ki 1:40

And all the people came up after him,.... Following him from the fountain to the city, with their loud acclamations:

and the people piped with pipes; which were hollow instruments, and full of holes which they blew with their mouths, and upon with their fingers; Jarchi says they were and very probably:

and rejoiced with great joy; which they expressed by such loud shouts:

so that the earth rent with the sound thereof; an hyperbolical expression, showing the great numbers gathered together on this occasion, and the sonorous acclamations they made.

Gill: 1Ki 1:41

And Adonijah and all the guests that were with him,.... Or that were "called" ^h; that is, invited to the entertainment he had made:

heard it, as they had made an end of eating; the shouting of the people, which reached their ears just as they had finished their meal, and before they had risen from the table, where they had been a long while; for when Nathan went in to David, they were then eating and drinking, 1Ki 1:25; and when he had finished his speech to David, Bathsheba was called in, and the kingdom promised to her son with an oath, three persons of the first rank were sent for, and had their orders and instructions, for the immediate execution of which they made preparation, and had Solomon down to Gihon, and there anointed him king, and brought him up to Jerusalem again; all which were done before Adonijah and his guests rose from table:

and when Joab heard the sound of the trumpet, he said, wherefore is this noise of the city being in an uproar? the city is in a tumult by the noise that is made, what should be the meaning of it? he speaks as one surprised, and in great concern, being general of the army, whose care should be to preserve the peace of the city, and prevent mutiny and disorder.

Gill: 1Ki 1:42

And while he yet spake, behold, Jonathan the son of Abiathar the priest came,.... Whom his father had left in the city, to observe what passed there, and give him notice of it:

and Adonijah said unto him, come in, for thou art a valiant man, and bringest good tidings; which seems to be not a very wise speech, as if there was a connection between being valiant, and bringing good news, or that the one had any influence upon the other; though perhaps it means no more than a good man, "a man of virtue" ⁱ, as it may be rendered; one that fears sin, as the Targum, and so would report nothing but what was true, and therefore might be depended on; see 2Sa 18:27; the same phrase is rendered "a worthy man", 1Ki 1:52.

Gill: 1Ki 1:43

And Jonathan answered and said to Adonijah, verily,.... Or, "nay, but" ^k it is not so as you imagine; it is not good tidings, but bad tidings to thee I bring:

our lord King David hath made Solomon king; of which he gives the following account in proof of it.

Gill: 1Ki 1:44

And the king hath sent with him,.... To the fountain of Gihon:

Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada, and the Cherethites, and the Pelethites; over whom the latter was captain:

and they have caused him to ride upon the king's mule; by his order and direction.

Gill: 1Ki 1:45

And Zadok the priest, and Nathan the prophet, have anointed him king in Gihon,.... Or at Gihon; that is, Siloah, according to the Targum; here the act of anointing is ascribed to them both, as in 1Ki 1:34; Zadok very probably applied the oil to him, and Nathan might be some way or other assisting in it; however he was here present, not only as approving of it, but declaring it as a prophet, that it was according to the will of God, as well as of the king:

and they are come up from thence rejoicing; with a multitude of people along with them:

so that the city rang again; with the blowing of trumpets, the sound of pipings, and the shouts of the people:

this is the noise which ye have heard; which had so alarmed them.

Gill: 1Ki 1:46

And also Solomon sitteth on the throne of the kingdom. Where he was placed to exercise his regal power when returned to Jerusalem, as a further token and confirmation of his being really and actually king.

Gill: 1Ki 1:47

And moreover the king's servants came to bless our lord the king,.... To give him thanks for the wise and good provision he had made before his death for the welfare of the kingdom, by making Solomon his son king in his stead, and to congratulate him upon it; which showed that they highly approved of it, and were ready to swear allegiance to Solomon, and therefore Adonijah had nothing to hope for from them:

saying, God make the name of Solomon better than thy name; that is, may he be more famous, and his name be more celebrated in the world than his was, or be more respectable and valued among his people Israel:

and make his throne greater than thy throne; see 1Ki 1:37;

and the king bowed himself upon the bed; signifying not only his approbation of what was done, but also of their prayers and wishes; as well as he bowed himself to give thanks to God that he had lived to see this work done, as follows.

Gill: 1Ki 1:48

And also thus said the king,.... Being in a proper posture for an address to God:

blessed be the Lord God of Israel, which hath given one to sit on my throne this day, mine eyes seeing it; he ascribes this whole affair to God, and his kind providence, though all things were done according to his own orders; and gives thanks to him, who had directed him to take such steps as these were, and that the business was finished without any obstruction, and to the great joy and satisfaction of the people; and that there was such a prospect of Solomon's having a happy and peaceable reign.

Gill: 1Ki 1:49

And all the guests that were with Adonijah were afraid,.... Though many of them were military men, the general of the army, and the captains thereof, 1Ki 1:19; yet they were struck with a panic, their courage failed them, they had no spirit left in them, their hearts became as weak as water; had they exerted themselves according to their character, betaken themselves to arms, and put themselves at the head of their troops in favour of Adonijah, it would have given Solomon and his friends a great deal of trouble; no doubt this panic was of God:

and rose up, and went every man his way; or to his house, as the Arabic version; on hearing what Jonathan reported, they immediately rose up from table in great haste, and made the best of their way to their houses, that it might not be known that they had been with Adonijah.

Gill: 1Ki 1:50

And Adonijah feared because of Solomon,.... Lest he should seize him as an usurper and traitor, and put him to death:

and arose, and went, and caught hold on the horns of the altar; either that which was at Gibeon, where the tabernacle now was; see 1Ki 3:4; so Jarchi; or rather that which was nearest, the altar that David had built in the threshingfloor of Araunah, 2Sa 24:25; the altar was a sort of asylum, or refuge, for such who had committed any crime worthy of death; not by divine appointment, but by custom, it being supposed that none would presume to defile with blood that which was sacred to the Lord; or shed the blood of men where the blood of beasts was poured; or use severity and strict justice, but mercy, where sacrifices were offered to atone for sin, and mercy was shown on account of them; these were notions, and this a custom, which obtained very early, and even among the Jews; see Exo 21:14; as well as among Gentiles; with whom it was usual, as to flee to the statues of their emperors, and to the temples of their deities, so likewise to their altars; this was customary among the Molossians, Samothracians, Crotoniatae, and Messenians; and particularly the altar of Jupiter Servator was an asylum, or place of refuge, to the Ithacians ^l. Cornelius Nepos ^m has given us an instance of one that fled to a temple of Neptune, and sat upon the altar for his security, as here Adonijah laid hold on the horns of this, that none might force him from it.

Gill: 1Ki 1:51

And it was told Solomon,.... By some of his courtiers:

saying, behold, Adonijah feareth King Solomon; lest he should take away his life:

for, lo, he hath caught hold on the horns of the altar; which was the last resort of the guilty when they despaired of mercy otherwise:

saying, let King Solomon swear unto me this day that he will not slay his servant with the sword; he owns Solomon to be king, and himself his subject and servant; this no doubt he did to conciliate his favour, nor did he think his life safe, unless Solomon promised with an oath, that he would not take it away.

Gill: 1Ki 1:52

And Solomon said, if he will show himself a worthy man,.... Will behave himself well as a good subject, and be careful not to offend for the future, or appear to be one that fears sin, as the Targum; particularly the crimes of sedition, rebellion, and treason:

there shall not an hair of him fall to the earth; not the least harm should be done him:

but if wickedness shall be found in him, he shall die; that is, if any crime worthy of death be committed by him, or any overt act of treason, and the like, he should surely be put to death, and find no mercy, notwithstanding the present general pardon. This was very wisely done by Solomon, to begin his reign without shedding blood even of delinquents; and especially of his brother, and his elder brother too; and by granting his life for the future on his good behaviour.

Gill: 1Ki 1:53

So King Solomon sent, and they brought down Adonijah from the altar,.... It being built upon an hill, as both that at Gibeon, and in Araunah's threshing floor, were:

and he came and bowed himself to King Solomon; in a way of reverence and subjection, acknowledging him to be king, and himself his subject:

and Solomon said to him, go to thine house; in peace; signifying that he pardoned him, and he might go home, and enjoy his family and substance; and by this intimating that he should only regard the affairs of his family, and not trouble himself with those of the kingdom and state, Abarbinel fancies, that because Solomon said, that if he showed himself to be a worthy man, or a man of fortitude and valour, that Adonijah thought that his meaning was, that he should go before him as a man of war, and minister to him; which made him so ready to come and stand before him; in which he was mistaken, Solomon meant no such thing; nor would he take him into his court and service, but sent him home to his own house.

Commentary -- Verse Notes / Footnotes

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.”

NET Notes: 1Ki 1:32

¹ sn Summon…Nathan. Nathan must have left the room when Bathsheba reentered.

NET Notes: 1Ki 1:33

¹ tn Heb “the king.”

² tn The plural form is used in the Hebrew text to indicate honor and authority.

³ tn Heb “mount Solomon my son on the mule that belongs to me and take him down to Gihon.”

NET Notes: 1Ki 1:34

¹ tn Or “designate” (i.e., by anointing with oil).

NET Notes: 1Ki 1:35

¹ tn Or “commanded.”

NET Notes: 1Ki 1:36

¹ tn Heb “answered and said.”

² tn Or “Amen.”

³ tn Heb “So may the Lord God of my master the king say.”

NET Notes: 1Ki 1:37

¹ tn Heb “and may he make his throne greater than the throne of my master King David.”

NET Notes: 1Ki 1:38

¹ sn The Kerethites and Pelethites were members of David’s royal guard (see 2 Sam 8:18). The Kerethites may have been descendants of an ethnic group originating in Crete.

NET Notes: 1Ki 1:39

¹ tn Heb “the horn of oil.” This has been specified as olive oil in the translation for clarity.

sn A horn filled with oil. An animal’s horn was used as an oil flask in the anointing ceremony.

² tn Or “anointed.”

NET Notes: 1Ki 1:40

¹ tn Heb “and all the people went up after him, and the people were playing flutes and rejoicing with great joy and the ground split open at the sound of them.” The verb בָּקַע (baqa’, “to split open”), which elsewhere describes the effects of an earthquake, is obviously here an exaggeration for the sake of emphasis.

NET Notes: 1Ki 1:41

¹ tn Heb “And Adonijah and all the guests who were with him heard, now they had finished eating.”

² tn Heb “Why is the city’s sound noisy?”

NET Notes: 1Ki 1:42

¹ tn The Hebrew text has “look” at this point. The particle הִנֵּה (hinneh), “look draws attention to Jonathan’s arrival and invites the audience to view the scene through the eyes of the participants.

² tn Or “surely.”

³ tn Heb “you are a man of strength [or “ability”] and you bring a message [that is] good.” Another option is to understand the phrase אִישׁ חַיִל (’ish khayil) in the sense of “a worthy man,” that is “loyal.” See also 1 Kgs 1:52 and HALOT 311 s.v. חַיִל.

NET Notes: 1Ki 1:43

¹ tn Heb “answered and said.”

² tn For a similar use of אֲבָל (’aval), see Gen 17:19, where God rejects Abraham’s proposal and offers an alternative.

³ tn The plural form is used in the Hebrew text to indicate honor and authority.

NET Notes: 1Ki 1:45

¹ tn I.e., designated by anointing with oil.

NET Notes: 1Ki 1:46

¹ tn Heb “And also Solomon sits on the throne of the kingdom.”

NET Notes: 1Ki 1:47

¹ tn Heb “to bless.”

² tn The plural form is used in the Hebrew text to indicate honor and authority.

³ tc Many Hebrew mss agree with the Qere in reading simply “God.”

⁴ tn Heb “make the name of Solomon better than your name, and make his throne greater than your throne.” The term שֵׁם (shem, “name”) is used here of one’s fame and reputation.

⁵ tn Or “bowed down; worshiped.”

NET Notes: 1Ki 1:48

¹ tn The Hebrew text reads, “and the king said.”

² tn Or “Blessed be the Lord God of Israel, who….” In this blessing formula אֲשֶׁר (’asher, “who; because”) introduces the reason why the one being blessed deserves the honor.

³ tn Heb “and my eyes are seeing.”

NET Notes: 1Ki 1:49

¹ tn Or “were afraid, trembled.”

NET Notes: 1Ki 1:50

¹ sn Grabbed hold of the horns of the altar. The “horns” of the altar were the horn-shaped projections on the four corners of the altar (see Exod 27:2). By going to the holy place and grabbing hold of the horns of the altar, Adonijah was seeking asylum from Solomon.

NET Notes: 1Ki 1:51

¹ tn Heb “King Solomon.” The name and title have been replaced by the pronoun (“you”) in the translation for stylistic reasons.

² tn Or “swear an oath to.”

NET Notes: 1Ki 1:52

¹ tn Heb “if he is a man of strength [or ability].” In this context, where Adonijah calls himself a “servant,” implying allegiance to the new king, the phrase אִישׁ חַיִל (’ish khayil) probably carries the sense of “a worthy man,” that is, “loyal” (see HALOT 311 s.v. חַיִל).

² tn Heb “but if evil is found in him.”

NET Notes: 1Ki 1:53

¹ tn Heb “sent and they brought him down.”

² tn Heb “Go to your house.”

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.

Geneva Bible: 1Ki 1:33

The king also said unto them, Take with you the ^{( o )} servants of your lord, and cause Solomon my son to ride upon mine own mule, and bring him down to Gihon:

^{( o )} Meaning, the king's servants and such as were of his guard.

Geneva Bible: 1Ki 1:39

And Zadok the priest took an horn of ^{( p )} oil out of the tabernacle, and anointed Solomon. And they blew the trumpet; and all the people said, God save king Solomon.

^{( p )} With which they were accustomed to anoint the priests and the holy instruments, (Exo 30:23).

Geneva Bible: 1Ki 1:42

And while he yet spake, behold, Jonathan the son of Abiathar the priest came: and Adonijah said unto him, Come in; for thou [art] a valiant man, and bringest ^{( q )} good tidings.

^{( q )} He praised Jonathan, thinking to have heard good news but God wrought things contrary to his expectation, and so beat down his pride.

Geneva Bible: 1Ki 1:47

And moreover the king's servants came to bless our lord king David, saying, God make the name of Solomon better than thy name, and make his throne greater than thy throne. And the king bowed himself upon the ^{( f )} bed.

^{( f )} He gave God thanks for the good success.

Geneva Bible: 1Ki 1:50

And Adonijah feared because of Solomon, and arose, and went, and caught hold on the horns of the ^{( t )} altar.

^{( t )} Which David his father had built in the floor of Araunah, (2Sa 24:25).

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 1:5-10

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.

MHCC: 1Ki 1:32-53

The people expressed great joy and satisfaction in the elevation of Solomon. Every true Israelite rejoices in the exaltation of the Son of David. Combinations formed upon evil principles will soon be dissolved, when self-interest calls another way. How can those who do evil deeds expect to have good tidings? Adonijah had despised Solomon, but soon dreaded him. We see here, as in a glass, Jesus, the Son of David and the Son of God, exalted to the throne of glory, notwithstanding all his enemies. His kingdom is far greater than that of his father David, and therein all the true people of God cordially rejoice. The prosperity of his cause is vexation and terror to his enemies. No horns of the altar, nor forms of godliness, nor pretences to religion, can profit those who will not submit to His authority, and accept of his salvation; and if their submission be hypocritical, they shall perish without remedy.

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.

Matthew Henry: 1Ki 1:32-40

We have here the effectual care David took both to secure Solomon's right and to preserve the public peace, by crushing Adonijah's project in the bud. Observe,

I. The express orders he gave for the proclaiming of Solomon. The persons he entrusted with this great affair were Zadok, Nathan, and Benaiah, men of power and interest whom David had always reposed a confidence in and found faithful to him, and whom Adonijah had passed by in his invitation, 1Ki 1:10. David orders them forthwith, with all possible solemnity, to proclaim Solomon. They must take with them the servants of their lord, the lifeguards, and all the servants of the household. They must set Solomon on the mule the king used to ride, for he kept not such stables of horses as his son afterwards did. He appoints them whither to go (1Ki 1:33 and 1Ki 1:34, 1Ki 1:35), and what to do. 1. Zadok and Nathan, the two ecclesiastical persons, must, in God's name, anoint him king; for though he was not the first of his family, as Saul and David were, yet he was a younger son, was made king by divine appointment, and his title was contested, which made it necessary that hereby it should be settled. This unction was typical of the designation and qualification of the Messiah, or Christ, the anointed one, on whom the Spirit, that oil of gladness, was poured without measure, Heb 1:9, Psa 89:20. And all Christians, being heirs of the kingdom (Jam 2:5), do from him receive the anointing, 1Jo 2:27. 2. The great officers, civil and military, are ordered to give public notice of this, and to express the public joy upon this occasion by sound of trumpet, by which the law of Moses directed the gracing of great solemnities; to this must be added the acclamations of the people: " Let king Solomon live, let him prosper, let his kingdom be established and perpetuated, and let him long continue in the enjoyment of it;"so it had been promised concerning him. Psa 72:15, He shall live. 3. They must then bring him in state to the city of David, and he must sit upon the throne of his father, as his substitute now, or viceroy, to despatch public business during his weakness and be his successor after his death: He shall be king in my stead. It would be a great satisfaction to David himself, and to all parties concerned, to have this done immediately, that upon the demise of the king there might be no dispute, or agitation, in the public affairs. David was far from grudging his successor the honour of appearing such in his life-time, and yet perhaps was so taken up with his devotions on his sick-bed that, if he had not been put in mind of it by others, this great good work, which was so necessary to the public repose, would have been left undone.

II. The great satisfaction which Benaiah, in the name of the rest, professed in these orders. The king said, "Solomon shall reign for me, and reign after me.""Amen"(says Benaiah heartily); "as the king says, so say we; we are entirely satisfied in the nomination, and concur in the choice, we give our vote for Solomon, nemine contradicente - unanimously, and since we can bring nothing to pass, much less establish it, without the concurrence of a propitious providence, The Lord God of my lord the king say so too! "1Ki 1:36. This is the language of his faith in that promise of God on which Solomon's government was founded. If we say as God says in his word, we may hope that he will say as we say by his providence. To this he adds a prayer for Solomon (1Ki 1:37), that God would be with him as he had been with David, and make his throne greater. He knew David was not one of those that envy their children's greatness, and that therefore he would not be disquieted at this prayer, nor take it as an affront, but would heartily say Amen to it. The wisest and best man in the world desires his children may be wiser and better than he, for he himself desires to be wiser and better than he is; and wisdom and goodness are true greatness.

III. The immediate execution of these orders, 1Ki 1:38-40. No time was lost, but Solomon was brought in state to the place appointed, and there Zadok (who, though he was not as yet high priest, was, we may suppose, the suffragan, the Jews called him the sagan , or second priest) anointed him by the direction of Nathan the prophet and David the king, 1Ki 1:39. In the tabernacle, where the ark was now lodged, was kept among other sacred things, the holy oil for many religious services thence Zadok took a horn of oil, which denotes both power and plenty, and therewith anointed Solomon. We do not find that Abiathar pretended to anoint Adonijah: he was made king by a feast, not by an unction. Whom God calls, he will qualify, which was signified by the anointing; usurpers had it not. Christ signifies anointed, and he is the king whom God hath set upon his holy hill of Sion, according to decree, Psa 2:6, Psa 2:7. Christians also are made to our God (and by him) kings, and they have an unction from the Holy One, 1Jo 2:20. The people, hereupon, express their great joy and satisfaction in the elevation of Solomon, surround him with their Hosannas - God save king Solomon, and attend him with their music and shouts of joy, 1Ki 1:40. Hereby they declared their concurrence in the choice, and that he was not forced upon them, but cheerfully accepted by them. The power of a prince can be little satisfaction to himself, unless he knows it to be a satisfaction to his people. Every Israelite indeed rejoices in the exaltation of the Son of David.

Matthew Henry: 1Ki 1:41-53

We have here,

I. The tidings of Solomon's inauguration brought to Adonijah and his party, in the midst of their jollity: They had made an end of eating, and, it should seem, it was a great while before they made an end, for all the affair of Solomon's anointing was ordered and finished while they were at dinner, glutting themselves. Thus those who serve not our Lord Christ, but oppose him, are commonly such as serve their own belly (Rom 16:18) and made a god of it, Phi 3:19. Their long feast intimates likewise that they were very secure and confident of their interest, else they would not have lost so much time. The old world and Sodom were eating and drinking, secure and sensual, when their destruction came, Luk 17:26, etc. When they made an end of eating, and were preparing themselves to proclaim their king, and bring him in triumph into the city, they heard the sound of the trumpet (1Ki 1:41), and a dreadful sound it was in their ears, Job 15:21. Joab was an old man, and was alarmed at it, apprehending the city to be in an uproar; but Adonijah was very confident that the messenger, being a worthy man, brought good tidings, 1Ki 1:42. Usurpers flatter themselves with the hopes of success, and those are commonly least timorous whose condition is most dangerous. But how can those who do evil deeds expect to have good tidings? No, the worthiest man will bring them the worst news, as the priest's son did here to Adonijah, 1Ki 1:43. " Verily, the best tidings I have to bring you is that Solomon is made king, so that your pretensions are all quashed."He relates to them very particularly, 1. With what great solemnity Solomon was made king (1Ki 1:44, 1Ki 1:45), and that he was now sitting on the throne of the kingdom, 1Ki 1:46. Adonijah thought to have stepped into the throne before him, but Solomon was too quick for him. 2. With what general satisfaction Solomon was made king, so that that which was done was not likely to be undone again. (1.) The people were pleased, witness their joyful acclamations, 1Ki 1:45. (2.) The courtiers were pleased: The kings servants attended him with an address of congratulation upon this occasion, 1Ki 1:47. We have here the heads of their address: They blessed king David, applauded his prudent care for the public welfare, acknowledged their happiness under his government, and prayed heartily for his recovery. They also prayed for Solomon, that God would make his name better than his father's, which it might well be when he had his father's foundation to build upon. A child, on a giant's shoulders, is higher than the giant himself. (3.) The king himself was pleased: He bowed himself upon the bed, not only to signify his acceptance of his servants' address, but to offer up his own address to God (1Ki 1:48): " Blessed be the Lord God of Israel, who, as Israel's God, for Israel's good, has brought this matter to such a happy issue, my eyes even seeing it. "Note, It is a great satisfaction to good men, when they are going out of the world, to see the affairs of their families in a good posture, their children rising up in their stead to serve God and their generation, and especially to see peace upon Israel and the establishment of it.

II. The effectual crush which this gave to Adonijah's attempt. It spoiled the sport of his party, dispersed the company, and obliged every man to shift for his own safety. The triumphing of the wicked is short. They were building a castle in the air, which, having no foundation, would soon fall and crush them. They were afraid of being taken in the fact, while they were together hatching their treason, and therefore each one made the best of his way.

III. The terror Adonijah himself was in, and the course he took to secure himself. he was now as much depressed as he had been elevated, 1Ki 1:42, 1Ki 1:50. He had despised Solomon as not worthy to be his guest (1Ki 1:10), but now he dreads him as his judge: He feared because of Solomon. Thus those who oppose Christ and his kingdom will shortly be made to tremble before him, and call in vain to rocks and mountains to shelter them from his wrath. He took hold on the horns of the altar, which was always looked upon as a sanctuary, or place of refuge (Exo 21:14), intimating hereby that he durst not stand a trial, but threw himself upon the mercy of his prince, in suing for which he relied upon no other plea than the mercy of God, which was manifested in the institution and acceptance of the sacrifices that were offered on that altar and the remission of sin thereupon. Perhaps Adonijah had formerly slighted the service of the altar, yet now he courts the protection of it. Many who in the day of their security neglect the great salvation, under the arrests of the terrors of the Lord would gladly be beholden to Christ and his merit, and, when it is too late, will catch hold of the horns of the altar.

IV. His humble address to Solomon for mercy. By those who brought Solomon tidings where he was, he sent a request for his life (1Ki 1:51): Let king Solomon swear to me that he will not slay his servant. He owns Solomon for his prince, and himself his servant, dares not justify himself, but makes supplication to his judge. It was a great change with him. He that in the morning was grasping at a crown is before night begging for his life. Then Adonijah reigned, now Adonijah trembles, and cannot think himself safe unless Solomon promise, with an oath, not to put him to death.

V. The orders Solomon gave concerning him. He discharges him upon his good behaviour, 1Ki 1:52, 1Ki 1:53. He considered that Adonijah was his brother, and that it was the first offence. Perhaps, being so soon made sensible of his error and then not persisting in his rebellion, he might prove not only a peaceable, but a serviceable subject, and therefore, if he will conduct himself well for the future, what is past shall be pardoned: but if he be fond disaffected, turbulent, and aspiring, this offence shall be remembered against him, he shall be called up upon his former conviction (as our law speaks), and execution shall be awarded against him. Thus the Son of David receives those to mercy that have been rebellious: if they will return to their allegiance, and be faithful to their Sovereign, their former crimes shall not be mentioned against them; but, if still they continue in the interests of the world and the flesh, this will be their ruin. Adonijah is sent for, and told upon what terms he stands, which he signifies his grateful submission to, and then is told to go to his house and live retired there. Solomon not only gave him his life, but his estate, thus establishing his throne by mercy.

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.)

Keil-Delitzsch: 1Ki 1:34

The blowing of the trumpet and the cry "Long live the king"(cf. 1Sa 10:24) were to serve as a solemn proclamation after the anointing hadtaken place.

Keil-Delitzsch: 1Ki 1:35

After the anointing they were to conduct Solomon up to Zion again;Solomon was then to ascend the throne, as David was about to appointhim prince over Israel and Judah in his own stead. Both the anointing andthe appointment of Solomon as prince over the whole of the covenantnation were necessary, because the succession to the throne had beenrendered doubtful through Adonijah's attempt, and the aged king was stillalive. In cases where there was no question, and the son followed thefather after his death, the unanimous opinion of the Rabbins is, that therewas no anointing at all. Israel and Judah are mentioned, because David hadbeen the first to unite all the tribes under his sceptre, and after the death ofSolomon Israel fell away from the house of David.

Keil-Delitzsch: 1Ki 1:36-37

Benaiah responded to the utterance of the royal will with the confirmatory"Amen, thus saith Jehovah the God of my lord the king;"i.e., may theword of the king become a word of Jehovah his God, who fulfils what Hepromises (Psa 33:9); and added the pious wish, "May Jehovah be withSolomon, as He was with David, and glorify his throne above the throne ofDavid,"- a wish which was not merely "flattery of his paternal vanity"(Thenius), but which had in view the prosperity of the monarchy, and wasalso fulfilled by God (cf. 1Ki 3:11.).

Keil-Delitzsch: 1Ki 1:38-39

The anointing of Solomon was carried out immediately, as the king hadcommanded. On the Crethi and Plethi see at 2Sa 8:18. "The oil-horn outof the tent"(i.e., a vessel made of horn and containing oil) was no doubtone which held the holy anointing oil, with which the priests and thevessels of the sanctuary were anointed (see Exo 30:22.). The tent ( האהל ), however, is not the tabernacle at Gibeon, but the tent set up byDavid for the ark of the covenant upon Mount Zion (2Sa 6:17). Foreven though Zadok was appointed high priest at the tabernacle at Gibeon,and Abiathar, who held with Adonijah, at the ark of the covenant, the twohigh priests were not so unfriendly towards one another, that Zadok couldnot have obtained admission to the ark of the covenant in Abiathar'sabsence to fetch away the anointing oil.

Keil-Delitzsch: 1Ki 1:40

All the people, i.e., the crowd which was present at the anointing, went upafter him, i.e., accompanied Solomon to the citadel of Zion, with flutes andloud acclamation, so that the earth nearly burst with their shouting. תּבּקע , "to burst in pieces"(as in 2Ch 25:12), is ahyperbolical expression for quaking.

Keil-Delitzsch: 1Ki 1:41-42

The noise of this shouting reached the ears of Adonijah and his guests,when the feast was just drawing to a close. The music, therefore, and thejoyful acclamations of the people must have been heard as far off as thefountain of Rogel. When Joab observed the sound of the trumpet, knowingwhat these tones must signify, he asked "wherefore the sound of the cityin an uproar"(i.e., what does it mean)? At that moment Jonathan the sonof Abiathar arrived (see 2Sa 15:27; 2Sa 17:17.). Adonijah called out to him:"Come, for thou art a brave man and bringest good tidings;' suppressing allanxiety with these words, as he knew his father's will with regard to thesuccession to the throne, and the powerful and influential friends ofSolomon (see 1Ki 1:5, 1Ki 1:19, 1Ki 1:26).

Keil-Delitzsch: 1Ki 1:43-48

Jonathan replied: אבל , "yea but,"corresponding to the Latin imo vero , an expression of assurance with a slight doubt, and then related thatSolomon had been anointed king by David's command, and the city was ina joyous state of excitement in consequence ( תּהם as in Rth 1:19), and that he had even ascended the throne, that the servants of theking had blessed David for it, and that David himself had worshipped andpraised Jehovah the God of Israel that he had lived to see his son ascendthe throne. The repetition of וגם three times (1Ki 1:46-48) givesemphasis to the words, since every new point which is introduced with וגם raises the thing higher and higher towards absolute certainty. The fact related in 1Ki 1:47 refers to the words of Benaiah in 1Ki 1:36 and 1Ki 1:37. The Chethib אלהיך is the correct reading, and the Keri אלהים an unnecessary emendation. The prayer to God, with thanksgivingfor the favour granted to him, was offered by David after the return of hisanointed son Solomon to the royal palace; so that it ought strictly to havebeen mentioned after 1Ki 1:40. The worship of grey-headed David upon thebed recalls to mind the worship of the patriarch Jacob after making knownhis last will (Gen 47:31).

Keil-Delitzsch: 1Ki 1:49-50

The news spread terror. All the guests of Adonijah fled, every man hisway. Adonijah himself sought refuge from Solomon at the horns of thealtar. The altar was regarded from time immemorial and among all nationsas a place of refuge for criminals deserving of death; but, according to Exo 21:14, in Israel it was only allowed to afford protection in cases ofunintentional slaying, and for these special cities of refuge were afterwardsprovided (Num 35). In the horns of the altar, as symbols of power andstrength, there was concentrated the true significance of the altar as adivine place, from which there emanated both life and health (see at Exo 27:19). By grasping the horns of the altar the culprit placed himself underthe protection of the saving and helping grace of God, which wipes awaysin, and thereby abolishes punishment (see Bähr, Symbolik des Mos. Cult . i. p. 474). The question to what altar Adonijah fled, whether to the altar atthe ark of the covenant in Zion, or to the one at the tabernacle at Gibeon,or to the one built by David on the threshing-floor of Araunah, cannot bedetermined with certainty. It was probably to the first of these, however,as nothing is said about a flight to Gibeon, and with regard to the altar ofAraunah it is not certain that it was provided with horns like the altars ofthe two sanctuaries.

Keil-Delitzsch: 1Ki 1:51-52

When this was reported to Solomon, together with the prayer of Adonijahthat the king would swear to him that he would not put him to death withthe sword ( אם before ימית , a particle used in an oath), hepromised him conditional impunity: "If he shall be brave ( בּן־חיל , virprobus ), none of his hair shall fall to the earth,"equivalent to not a hair ofhis head shall be injured (cf. 1Sa 14:45); "but if evil be found in him,"i.e., if he render himself guilty of a fresh crime, "he shall die."

Keil-Delitzsch: 1Ki 1:53

He then had him fetched down from the altar ( הוריד( ratl , inasmuch as thealtar stood upon an eminence); and when he fell down before the king, i.e.,did homage to him as king, he gave him his life and freedom in the words,"Go to thy house."The expression לביתך לך doesnot imply his banishment from the court (compare 1Ki 2:13 and 2Sa 14:24). Solomon did not wish to commence his own ascent of the throneby infliction of punishment, and therefore presented the usurper with hislife on the condition that he kept himself quiet.

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 1:5-53

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.