Then Nathan spoke to Bathsheba the mother of Solomon, saying, “Haven’t you heard that Adonijah the son of Haggith reigns, and David our lord doesn’t know it? Now therefore come, please let me give you counsel, that you may save your own life, and your son Solomon’s life. Go in to king David, and tell him, ‘Didn’t you, my lord, king, swear to your servant, saying, “Assuredly Solomon your son shall reign after me, and he shall sit on my throne?” Why then does Adonijah reign?’ Behold, while you are still talking there with the king, I will also come in after you and confirm your words.”
Bathsheba went in to the king in his room. The king was very old; and Abishag the Shunammite was serving the king. Bathsheba bowed, and showed respect to the king. The king said, “What would you like?”
She said to him, “My lord, you swore by Yahweh your God to your servant, ‘Assuredly Solomon your son shall reign after me, and he shall sit on my throne.’ Now, behold, Adonijah reigns; and you, my lord the king, don’t know it. He has slain cattle and fatlings and sheep in abundance, and has called all the sons of the king, Abiathar the priest, and Joab the captain of the army; but he hasn’t called Solomon your servant. You, my lord the 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 sleeps with his fathers, that I and my son Solomon will be considered criminals.”
Behold, while she was still talking with the king, Nathan the prophet came in. They told the king, saying, “Behold, Nathan the prophet!” When he had come in before the king, he bowed himself before the king with his face to the ground.
Nathan said, “My lord, king, have you said, ‘Adonijah shall reign after me, and he shall sit on my throne?’ For he has gone down today, and has slain cattle, fatlings, and sheep in abundance, and has called all the king’s sons, the captains of the army, and Abiathar the priest. Behold, they are eating and drinking before him, and saying, ‘Long live king Adonijah!’ But he hasn’t called me, even me your servant, Zadok the priest, Benaiah the son of Jehoiada, and your servant Solomon. Was this thing done by my lord the king, and you haven’t shown to your servants who should sit on the throne of my lord the king after him?”
Then king David answered, “Call Bathsheba in to me.” She came into the king’s presence and stood before the king. The king swore, and said, “As Yahweh lives, who has redeemed my soul out of all adversity, most certainly as I swore to you by Yahweh, the God of Israel, saying, ‘Assuredly Solomon your son shall reign after me, and he shall sit on my throne in my place;’ I will most certainly do this today.”
Then Bathsheba bowed with her face to the earth, and showed respect to the king, and said, “Let my lord king David live forever!”
King David said, “Call to me Zadok the priest, Nathan the prophet, and Benaiah the son of Jehoiada.” They came before the king. The king said to them, “Take with you the servants of your lord, and cause Solomon my son to ride on my own mule, and bring him down to Gihon. Let Zadok the priest and Nathan the prophet anoint him there king over Israel. Blow the trumpet, and say, ‘Long live king Solomon!’ Then come up after him, and he shall come and sit on my throne; for he shall be king in my place. I have appointed him to be prince over Israel and over Judah.”
Benaiah the son of Jehoiada answered the king, and said, “Amen. May Yahweh, the God of my lord the king, say so. As Yahweh 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.”
So Zadok the priest, Nathan the prophet, Benaiah the son of Jehoiada, and the Cherethites and the Pelethites went down and had Solomon ride on king David’s mule, and brought him to Gihon. Zadok the priest took the horn of oil from the Tent, and anointed Solomon. They blew the trumpet; and all the people said, “Long live king Solomon!”
All the people came up after him, and the people piped with pipes, and rejoiced with great joy, so that the earth shook with their sound. Adonijah and all the guests who were with him heard it as they had finished eating. When Joab heard the sound of the trumpet, he said, “Why is this noise of the city being in an uproar?”
While he yet spoke, behold, Jonathan the son of Abiathar the priest came; and Adonijah said, “Come in; for you are a worthy man, and bring good news.”
Jonathan answered Adonijah, “Most certainly 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, and the Cherethites and the Pelethites; and they have caused him to ride on the king’s mule. Zadok the priest and Nathan the prophet have anointed him king in Gihon. They have come up from there rejoicing, so that the city rang again. This is the noise that you have heard. Also, Solomon sits on the throne of the kingdom. Moreover the king’s servants came to bless our lord king David, saying, ‘May your God make the name of Solomon better than your name, and make his throne greater than your throne;’ and the king bowed himself on the bed. Also thus said the king, ‘Blessed be Yahweh, the God of Israel, who has given one to sit on my throne today, my eyes even seeing it.’ ”
Geneva Bible translators 1599 · Public Domain On vv12, 14, 18, 21, 23, 25, 27, 30, 33, 35, 36, 39, 40, 42, 47 For Adonijah will destroy thee and thy son, if…
For Adonijah will destroy thee and thy son, if he reigns.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv11–48 1Ki 1:11 Wherefore Nathan spake unto Bathsheba the mother…
1Ki 1:11 Wherefore Nathan spake unto Bathsheba the mother of Solomon, saying, Hast thou not heard that Adonijah the son of Haggith doth reign, and David our lord knoweth [it] not?
Ver. 11. Wherefore Nathan spake unto Bathsheba.] See here, saith P. Martyr, how God by weak means confoundeth the mighty, and worketh for the accomplishment of his own will.
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And David our lord knoweth it not.] Either Adonijah’s partisans and parasites kept it from David, or else through age and weakness he took no notice of it.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv11, 12, 13, 17, 18, 19, 20, 21, 22, 24, 26, 27, 28, 31, 33, 34, 35, 36, 37, 39, 40, 41, 42, 43, 46, 47 Nathan was prompted to this both by his piety…
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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv11, 32, 41 We have here the effectual endeavours that were used…
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 (Sa2 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 (Kg1 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, Kg1 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 (Kg1 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 (Kg1 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, Sa1 25:32, Sa1 25:33), or, at least, it would help to awaken him so much the more.
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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 (Kg1 1:15), and Bathsheba took no displeasure either at him or her for it, also that she bowed and did obeisance to the king (Kg1 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, Kg1 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 (Kg1 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, Kg1 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 (Kg1 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 (Sa2 23:1, Sa2 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, Kg1 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, Kg1 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 (Kg1 1:25, Kg1 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? (Kg1 1:24), and again (Kg1 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 (Kg1 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, Kg1 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, Sa2 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 (Kg1 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's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 48 Now therefore come, let me, I pray thee, give…
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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv11, 26, 27, 28, 29, 31, 34, 35, 47, 48 Nathan spake - Being prompted to it both by…
Nathan spake - Being prompted to it both by his piety in fulfilling the will of God declared to him, concerning Solomon's succession, 2 Sam. vii, 13, and by his prudence, knowing that Adonijah hated him for being the principal instrument of Solomon's advancement. Bathsheba - 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.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv11, 12, 13, 20, 21, 28, 33, 34, 36, 37, 39, 40, 43, 47 Verse 11. Hast thou not heard that Adonijah the…
Verse 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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv11, 13, 19, 26, 28, 31, 33, 34, 35, 39, 46 1Ki 1:11. Nathan spake unto Bath-sheba — Who, being…
1Ki 1:11. Nathan spake unto Bath-sheba — Who, being private and retired 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. To her Nathan was induced to speak, both by his piety, that he might fulfil 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. That Adonijah doth reign — It seems they were so bold as to proclaim him king.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv11, 12, 14, 15, 16, 20, 21, 22, 24, 29, 31, 32, 33, 34, 35, 37, 39, 40, 42, 43, 47 The son of Haggith - Compare the margin reference.…
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.”
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv11, 12, 13, 14, 16, 18, 20, 21, 25, 28, 33, 34, 35, 36, 37, 39, 40, 41, 43, 47 It not. So that we may safely endeavour to…
It not. So that we may safely endeavour to overturn his plane. (Menochius)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv11, 20, 21, 28, 33, 34, 35, 39, 40, 41 Nathan spake unto Bath-sheba . . . let me…
Nathan spake unto Bath-sheba . . . let me . . . give thee counsel, &c.--The revolt was defeated by this prophet, who, knowing the Lord's will (Sa2 7:12; Ch1 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 (Sa2 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.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv11, 12, 13, 14, 15, 16, 28, 29, 33, 37, 38, 39, 40, 41, 42 SOLOMON MADE KING, 1Ki_1:11-40.
SOLOMON MADE KING, 1Ki_1:11-40.
11. Nathan spake unto Bathsheba — That devout prophet had his eye upon the movements of Adonijah, and be took timely measures to frustrate his seditious projects. He was thoroughly acquainted with the private history of David’s relation and pledges to Bathsheba, and was well aware that no one could have such power over the king as she whom he loved above all women.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv11, 12, 13, 14, 15, 16, 17, 18, 20, 21, 22, 24, 25, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 46, 47, 48 11–14. Nathan’s counsel to Bath-sheba (Not in Chronicles)
11–14. Nathan’s counsel to Bath-sheba (Not in Chronicles)
11. Bath-sheba] She who had before been the wife of Uriah the Hittite. Nathan’s zeal for Solomon’s cause may be well understood, because it was by his message (2Sa_12:25) that Solomon was specially called the ‘beloved of the Lord.’
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doth reign] As though the work were already completed and Adonijah already assured of the throne.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv11, 12, 13, 14, 21, 24, 25, 29, 32, 33, 34, 35, 38, 39, 40, 41, 42, 46, 47 (11) Wherefore Nathan.—The initiative taken by Nathan is especially…
(11) Wherefore Nathan.—The initiative taken by Nathan is especially natural, since he had been the medium both of the prophecy to David of the son who should build the Lord’s house (2Sa_7:12-15), and also of the blessing on Solomon, embodied in the name Jedidiah (“beloved of Jehovah,” 2Sa_12:25). Perhaps for this very reason the conspirators had altogether held aloof from him.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv11–48 Wherefore Nathan spake unto Bathsheba the mother of Solomon…
Wherefore Nathan spake unto Bathsheba the mother of Solomon the person after Solomon most directly concerned and also best fitted to approach the king saying, Hast thou not heard that Adonijah tile son of Haggith possibly there is a touch of worldly wisdom here, as Rawlinson suggests, "Haggith, thy rival." We may be sure David"s harem was not without its fierce jealousies. But (see ver. 5, and 1Ki_2:13) the patronymic is so common in Hebrews that we cannot safely found an argument upon it. See on chap. 2:5 doth reign Hebrews did reign. LXX ejbasileusaen, aor. =" succeeded." "Schon so gut wie Konig geworden ist." Bahr and Keil and David our Lord knoweth it not.
Ver. 11 sqq.
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The Jewish prophet: an example to the Christian pastor.
The dealings of Nathan with David may suggest some thoughts as to
(1) the office, and
(2) the duties of the Christian minister. For observe
THE CHRISTIAN MINISTER OCCUPIES IN THE NEW DISPENSATION A POSITION SOME, WHAT ANALOGOUS TO THAT OF THE PROPHET IN THE OLD. Prophecy, that is to say, is one of his functions. For prophecy does not, strictly and properly, mean prediction (or foretelling), but preaching (or forthtelling). The prophetes was the spokesman or interpreter of God. (See Introduction, note.) The "prophesyings" of the New Testament (1Co_11:14) were preachings or expositions; and in this sense the word is used by Lord Bacon, and others. So the prophet was, and the preacher is, an ambassador for God, an expounder of his laws, a herald of his kingdom. The former, therefore, may well serve as a pattern to the latter. Now the dealings of the prophet Nathan with King David were of two kinds:
1. He admonished him in health;
2. He counselled him in sickness.
Hence let us learn that we owe doctrine, reproof, correction, instruction in righteousness; in other words, "both public and private monitions and exhortations, as well to the sick as to the whole within our cures." (See "The Ordering of Priests," Book of Common Prayer.) The latter are liable to be overlooked. But the prophet further suggests to us
(1) what are the ministrations or admonitions the pastor owes to his flock, and
(2) what is the spirit in which he should offer them. He teaches the former by his dealings with David in health, and the latter by his dealings with David in sickness.
I Under the first head, observe that,
1. He boldly denounced Davids sin (2Sa_12:7) at the risk, perhaps, of his life, and fearlessly threatened him with shame (ver. 11) and sword (ver. 10).
2. He proclaimed forgiveness on Davids repentance (ver. 13).
3. He ministered comfort in Davids sorrow (ver. 25).
4. He encouraged and advised David in his undertakings. (2Sa_7:3-17) Behold here, the principal duties of the pastoral office to rebuke sin, to pronounce absolution, to comfort the sorrowing, to guide the conscience. And note: in all these functions, Nathan merely echoed the word the Lord had given him. We must take care not to "go beyond the word of the Lord, to do more or less.
II Under the second category, we find that,
1. He was faithful to his God. He had been employed by God to declare Solomon the heir to the throne. He would have been unfaithful had he permitted another to usurp the crown.
2. He was faithful and deferential to his king. As keeper of the king"s conscience, as trusted adviser and counsellor, he owed it to the king to apprize him of Adonijah"s plot. It is a sacred duty to speak, and he speaks speaks with the profound reverence which even the Lord"s prophetowes to the Lord"s anointed (ver. 23). (A great churchman confessed that he had not served his God as faithfully as he had served his king. Nathan was true to both.)
1. He was disinterested. He asks no favours for himself. It is for the Hebrew commonwealth, for the Jewish Church, that he acts and speaks. He does not abuse his position to extort gifts from a dying man. (Compare Savonarola dictating the terms of absolution to Lorenzo de" Medici.)
2. He was discreet. "Wise as serpent, but harmless as dove." He approaches Bathsheba (ver. 11), excites her alarm (ver. 12), uses her as the most likely agent to prevail with the king, instructs her (ver. 13), follows her (ver. 22). "The policy of Nathan was of use as well as his prophecy" (Bp. Hall) Thus the prophet teaches the pastor to use all fidelity, to show true loyalty and courtesy, to act purely and unselfishly, to use the means God has put within his reach with consideration and discretion.
The Benedictus of the Old Testament, and the Benedictus of the New (Ver. Luk_1:68)
On two memorable occasions this doxology has been found on the lips of the saints. No doubt the formula, "Blessed be the Lord God of Israel," was a favourite one with the people of Israel; no doubt the words were often used (cf. Psa_41:13 Psa_72:18) But there are two occasions of preeminent interest and importance when this thanksgiving broke from joyful lips. Let us consider them.
1. It was used (as we see) by the aged King David on the day that he sawhis son Solomon (Peace) a forerunner of the Messiah, seated on the throne of Israel.
2. It was used by the aged priest Zacharias on the day that he saw his son John (Grace), the forerunner of Messiah, brought into the commonwealth of Israel. It is just possible, but hardly probable, that the words, as used by the latter, (under the guidance of the Holy Ghost (Luk_1:67) had a reference to their use by the former. But it may be instructive, nevertheless, to compare these two ascriptions of praise, for they are more or less characteristic, the one of the old dispensation, the other of the new. Let us observe,
I THEIR POINTS OF CONTACT,
II THEIR POINTS OF CONTRAST.
I They are alike in three particulars.
1. Each Benedictus was in some sort the Nunc Dimittis" of an aged saint. Each proceeded from a man "old and stricken in years" (1Ki_1:1, 1Ki_1:2; Luk_1:7) each from a man of fervent piety (1Ki_11:4; Luk_1:6) each was suggested by the speaker"s son rising up to take his place, and to carry on his and God"s work.
2. Each Benedictus was connected with a son of David. The first was a grateful acknowledgment of the anointing of a Son of David to be King; the second was in thankful anticipation of the coming of the Son of David to be Prophet, Priest, and King. Note: all the praises of Scripture connect themselves directly or indirectly with Christ.
3. Each Benedictus was elicited by Gods gracious fulfilment of His promise. The first commemorated the realization of the promise of a successor made through the prophet Nathan; (2Sa_7:12) the second, the (proximate) fulfilment of the promises of a Saviour, made by "all the holy prophets since the world began", (Luk_1:70) and of which the promise of 2Sa 7., was a foretaste and pledge. Note: in all ages the faithfulness of God has elicited the thankfulness of his people.
II But let us now consider their points of contrast. These are four in number, and show how the thanksgiving of David was for temporal, and that of Zacharias for spiritual benefits.
1. The Benedictus of David celebrated the ascent of the throne of Israel by his Son; that of Zacharias, the leaving of the throne of Heaven by the Son of God. Solomon was beginning his glory: Jesus had laid His aside. Solomon was going to be ministered unto: Jesus to minister to others.
2. The Benedictus of David commemorated the gift of a son to rule His people: that of Zacharias, the gift of a Saviour to redeem the world (vers. 68, 77, 79).
3, The Benedictus of David proclaimed that the succession to the throne was preserved in his house: that of Zacharias, that through the "house of David" a "horn of salvation" was raised up for men. The aged king, doubtless, thought that in Solomon God had "made the horn of David to; (Psa_132:17) but Zacharias celebrated the true fulfilment of that promise its blossoming into salvation.
4. The Benedictus of David celebrated the reign of a son who should be a man of peace: (1Ch_22:9) that of Zacharias, the coming of one who should guide men"s "feet into the way of peace" (ver. 79). We said each Benedictus was a sort of Nunc Dimittis. That last sentence of David"s eyes also seeing it carry our thoughts to another of theEvangelical Hymns, the Nunc Dimittis of Simeon eyes have seen Thy salvation." Zacharias was not a greater poet than David. And David, as well as he, spake by the Holy Ghost. (2Sa_23:2) Yet how much grander, and every way nobler, is the Benedictus of the latter than that of the former; of the New Testament than the Old. It is because the theme is so much higher, and the benefits are so much greater, because "a greater than Solomon is here.
The two triumphal entries. Twice in the history of Jerusalem has a Son of David ridden through her streets, sitting on ass or mule, amid the shouts and praises of the people. Let us compare the two occasions. They will furnish a further proof and illustration of the typical character of Solomon; a further proof that a "greater than Solomon is here." Observe
I THE TRIUMPHAL RIDE THROUGH THE CITY WAS IN EACH CASE AFTER AN ANOINTING. Solomon had been anointed by prophet and priest: Jesus, the Divine Solomon, by God himself. Solomon"s anointing was with holy oil out of the tabernacle (ver. 39); that of Jesus with the Holy Ghost (Luk_4:18; Act_4:27 Act_10:38) Solomon was anointed to be king: Jesus to be King, and Priest, and Prophet.
II EACH RODE THROUGH THE CITY AS KING (vers. 34, 35). save King Solomon," cried the populace. "Blessed is the king that cometh in the name of the Lord". (Luk_19:38) In each case the words were true, "Behold thy King cometh" (Mat_21:5; Joh_12:15)
III EACH RODE AS THE SON OF DAVID (1Ki_1:43; Mat_21:9) Did the populace remember the triumphal progress of Solomon, one thousand years before, through those same streets, as they cried, "Hosanna to the Son of David". (Mat_21:9-15)
IV EACH RODE AMID THE ACCLAMATIONS OF THE PEOPLE. Each, that is to say, was acknowledged as king by popular acclaim. Ineach case, a curious Oriental hyperbole expresses the enthusiastic rejoicing and the deafening cries of the throng. "The earth rent". (1Ki_1:40) "The stones would immediately cry out" (Luk_19:40; cf. Mat_21:10) But here the resemblance ends.
Henceforward how great and striking is the contrast.
I ALL THE GREAT PEOPLE SURROUNDED SOLOMON OUR LORD WAS PRECEDED AND FOLLOWED BY THE POOR. The dignitaries of the realm, both in church and state, prophet and priest, soldier and civilian, all assembled to do Solomon honour. But our Lord had none of these to do Him reverence. "Master, rebuke Thy disciples". (Luk_19:8-9) The pomp and grandeur were all on the side of Solomon.
II SOLOMON WENT TO SIT ON HIS THRONE JESUS TO SUFFER AND REIGN ON THE CROSS. The former rode to ease and glory and pomp and unparalleled magnificence; the latter to shame and spitting, to denial and death. But, crux scala caeli.
III SOLOMON RODE TO GLORY: JESUS TO BRING OTHERS TO GLORY. The triumphal entry of Solomon was an ordinary thing. Such royal progresses have often been before and since. But never has the world seen such an entry as that of our Redeemer. He might have reigned as a king, but He chose to suffer as a felon: He might have lived for self, He chose to die for others. Shall we deny Him our hosannas? Shall not earth and heaven ring with His praises? And God said unto him. Because thou hast asked this thing and hast not asked for thyself long life Heb. many days; neither hast asked riches for thyself, nor hast asked the life i.e., destruction in battle of thine enemies not so much personal enemies, like Hadad and Rezon, (Rawlinson) as military foes. The meaning is explained by the corresponding word, "honour" (dwObK; glory) in ver. 13; but hast asked The word is repeated, according to Hebrew usage, now for the sixth time for thyself understanding to discern Heb. hear; see on ver. 9 Judgment.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv22, 36, 48 Nathan the prophet also came in.
1Ki_1:22-27
Nathan the prophet also came in.
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Solomon succeeding David
I. The trouble arising from lack of home discipline. Many a parent sows seeds of sorrow by over-indulgence of the children. Nothing is more prophetic of grief to come, for the parent, and calamity, for the child, than failure to insist upon obedience. There is to be a throne and something of parental sovereignty in every home. God requires of all parents, for their own sakes, the childrens sake, and the sake of society, that they should govern their household.
II. The sin of disregard for parents. Adonijah knew that his father had designated Solomon as his successor. Finding his father feeble and at the point of death, he conspired against him, influenced all he could to join him in the conspiracy, and aid him in accomplishing his purpose. In the ambition of his heart to reign over Israel he was ready for any intrigue, any injustice. Ambition is the cause of much of this worlds crime. It consumes all the better feelings of our nature; makes men regardless of tenderest relations and deepest obligations. There are no duties diviner than those we owe to our parents. In their old age, especially, parents have supreme claim on the affection and protection of their children. None but he who is lost to all sense of the claims of love, and is far gone in sin, can wilfully make sad a parents heart. In all tenderness, and all solicitation for the joy and comfort of their parents, children should hand them down to their graves, making, if it may be, their last days the sunniest and most restful.
III. The sacredness of human pledges. David had assured Bathsheba that her son Solomon should succeed to the throne. Human pledges are sacred, especially when made in the fear of God, and according to His conscious will. No difficulties should ever turn men aside from fulfilling their vows. There should be no delay when danger threatens. All men have many interests in their hands. It will cost, of time, strength, and exposure, it may he, to guard these interests; but they should be guarded, whatever the cost. David acted promptly, thus he succeeded. Delays are often fatal. Decision is demanded for emergencies. While men fear and hesitate it often becomes too late. Truth is to be done. Neither God nor man excuses falsehood. Faithlessness is full of annoyance. Our lives should be worthy of trust. There may be impossibilities in the way; these alone should prevent the keeping of our pledges.
IV. The faithfulness of friends. Adonijah would have been crowned as king, had not the friends of David and Solomon revealed the conspiracy. But these friends were true; and their haste in acquainting the king of what was transpiring gave him time to avert the calamity. Faithfulness to friends is one great want of the world. None is safe from attack on the part of the ambitious and designing. Neighbours are in danger of being injured in person or position without knowing it, or being able to avoid the snare. Society is full of secret schemings to rise on the ruin of others. Character is assailed; property imperilled; all sacred things put in jeopardy by the unscrupulous. Often serious and irreparable injury is done before the parties affected dream of anything evil in the air. In business, in politics, in the whole range of human plans for personal advancement, or right doing on any line, men are liable to be maligned and harmed. It is duty in all cases and at all hazard to give warning or counsel, and to interpose for the protection of others. We are not to be busybodies, but we are to be our brothers keeper.
V. The patience of faith. Solomon likely knew of the conspiracy of Adonijah; but he was as a deaf man that heard not. He seems to have quietly composed himself, leaving it to God and his friends to order all. God had a will as to that succession to the throne. Solomon understood it, and he could wait. Faith is patient. There may be delays and disasters. Enemies may seem to succeed against us. Providence may seem to be opposing. It may be wholly dark and ominous. But we are to compose ourselves and wait.
VI. The sovereignty of God. Adonijah considered the kingdom his by birthright, after the death of Absalom. He had, however, been set aside by Divine appointment. He had been welcomed with the cry: God save King Adonijah! Shall that conspiracy succeed? God had planned otherwise. No plan formed against the Almighty can permanently prosper. Wickedness may prevail for a time. Wicked men may come to crowning. There may be long bafflings and delayings in the fulfilment of prophecy. But God reigns. His word shall be accomplished. Here is our hope in reference to this lost world. We have only to find our place and do our work. The day is to dawn. There are to be turnings and overturnings. Kingdoms and empires are to rise and fall--all unto the end of the setting up of the kingdom of Christ on the earth. The day of jubilee is to be ushered in. (Monday Club Sermons.)
Solomons succeeding David
This presents before us the last of those three equal reigns, of forty years each, which seem to be typical of the three dispensations: the Hebrew Church with its apostasy; the Christian Church during its militant period; and the millennial reign with its triumphant glory. If Solomon was thus the type of the Prince of Peace, the fact that he ascended his throne only by displacing a usurper may find its correspondence in the usurpation of authority over this world, Christs rightful realm, by the prince of darkness. Yet how sure stands the unchanging word, I have set my King upon my holy hill of Zion! Adonijah, who is mentioned fourth among Davids sons, as his mother, Haggith, is fourth among Davids wives, was a curious compound of physical beauty and grace with boundless conceit and impudence, arrogance, and ambition. He was a spoiled child: we are quaintly told in this chapter that his father had not displeased him at any time in saying, Why hast thou done so? Of his mother, Haggith, we get no glimpse, except as the record reveals that at Hebron, not long after Absaloms birth, she became the mother of this her only child, Adonijah. Her name in the Hebrew tongue means dancer, and she was probably a gay, light, unprincipled woman, lacking both intellectual force and moral depth of character. This son certainly resembled this probable portrait of his mother. He was a goodly man; that is, of attractive personal presence--what, in our corruption of pure English, we would call a handsome man. Yet his youthful passions were stronger than his principles, and his impulses trampled upon his convictions. As often happens in such cases, this son, who by reason of his mothers laxity and his own waywardness, needed a fathers restraint the more, was subject to no parental authority or discipline whatever, and under no sceptre of family government. His ambition was reckless. Ordinarily, however much the favourite of his father, he could not have aspired to succeed him on the throne, for Ammon, Chileab, and Absalom would each in turn prefer the clash of primogeniture; but the death of these three elder brothers left Adonijah the eldest living son, and therefore a claimant to the royal succession. The throne was, however, pledged to Solomon, his younger brother, a child of promise, beloved of the Lord, and better qualified every way for a wise and just ruler. Adonijahs ambition was not to be so easily thwarted. He saw with secret exultation the visible and rapid decline of his fathers strength, and that the time had come to seize by force a crown which he could not secure by favour or procure by merit. Let us not forget the lessons moral, which touches both parents and children. Parental authority and filial obedience are among Gods unchanging decrees. A Divine curse for ever alienated from Elis house the sacred privilege of the priesthood; and this is the ground of the curse: Because his sons made themselves vile, and he restrained them not. Yet he did inquire into their conduct and severely rebuked it, and so was a better father than David, who did not even investigate Adonijahs course. How grand is the contrast of Abraham, who commanded his children and his household after him to do justice and judgment! There may be an indulgence which is innocent. To deny to a child the gratification of a proper and natural desire whose indulgence would work no harm to the child nor injustice to others may be unjust; capricious refusal may provoke to wrath a child who is disposed to obedience, and stir up mischief, if not malice. But promiscuous indulgence leaves children to grow up selfish, sensual, and reckless. One of the laws of the Mosaic code required every builder of a house to put a battlement around the roof; and that battlement, in the building of the household, is parental law. Where that exists a child falls into ruin only as he climbs over the battlement. Without pressing this lesson to the extreme of a fanciful typical interpretation, we may lawfully find in it illustrations of some most important truths: first of all, the secret of prevailing prayer. Bathsheba went before King. David with confidence, for he had given his royal word of promise: Surely Solomon thy son shall sit on my throne. There was no presumption in her plea; she was emboldened by the kings word: it was the confidence and courage of faith. And so she got her request, and the answer was immediate as well as sure: Even so will I certainly do this day. What is our encouragement in prayer? The promise of the immutable God. No capricious moods make Him liable to repent or change His mind; no old age and failing faculties render Him liable to forget. We have to do with the eternal, unchanging God, whose word is the same yesterday, to-day, and for ever. A second illustration may be gathered from this lesson as to the providence of God overruling the evil designs of men and accomplishing His purposes. Everything seemed against Solomon when Adonijah, surrounded by his fellow-conspirators, was saluted as king. His throne was at risk, and even his life was in peril But there was an old man, not yet dead, in whose feeble hands the sceptre still rested, and who had sworn that Solomon should be heir to the kingdom. A few words spoken by him unseated the usurper, dispersed his minions, and placed the child of promise upon the throne. How often all things seem against us, while all things work together for our good. The god of this world has usurped the kingdom, and a host of followers rally round his standard. The apparent successes of the god of this world in seizing the reins of empire and oppressing the saints of the Most High shall make his ultimate defeat only the more overwhelming, complete, and final (A. T. Pierson, D. D.)
Solomon succeeding David
I. A royal advising.
1. Visiting the king
2. Honouring the king.
(1) In advancing a good cause a little quiet planning may accomplish excellent results, and not be dishonest. Nathan and Bathsheba had made their arrangements beforehand.
(2) In advancing a good cause, a good action or good advice wins much in efficacy by being skilfully performed or given.
(3) In advancing a good cause a respectful demeanour toward those in authority costs nothing, and usually accomplishes much.
(4) In advancing a good cause a good name is of the first importance. David knew at once that Nathans plea was not for anything bad.
II. A royal usurper.
1. Treacherous sacrifices.
2. Treacherous treatment.
3. Treachery suspected.
(1) In advancing a bad cause, it is natural to have good things to eat.
(2) In advancing a bad cause, its promoters are always forward in appealing to the Divine protection, God save King Adonijah.
(3) In advancing a bad cause, its promoters are generally exclusive in their friendships. Of course, Nathan was not admitted to a share m proceedings upon which he would have frowned.
(4) In combating a bad cause, it is always best to come to a clear understanding of exactly who are its friends, and who its enemies. That is what Nathan sought in questioning David.
(5) In combating a bad cause, the more care that is exercised the better. Every bad cause has at least one very skilful promoter, whose mere tools Adonijah and Abiathar and all the rest of them are. The devil keeps a close watch over his own interests.
III. A royal ruler.
1. His mother summoned.
2. His father promising.
(1) By the Lord, his Redeemer.
(2) To establish Solomon.
3. His mother rejoicing.
(1) In act.
(2) In word.
4. His reign established.
(1) When a man must go forth to leave the duties of his earthly station, it is becoming that he should carefully consider in whose hands he shall leave them.
(2) When a man has an important question to decide, he seldom loses anything by inviting his wife to assist at the conference.
(3) When a man is called to the test, he ought not to be long in making good his promises, if it is in his power to do so.
(4) When a man is nearing the point of death, it is folly to defer doing as he has promised until the future. So will I certainly do, this day.
(5) When a man has humbled himself to do, it will seldom harm his wife to humble herself to thank him.
(6) When a man is nearing the point of death, such a cry as Let my lord King David live for ever, has its very serious aspects. (Sunday School Times.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv11, 15, 22, 32, 41 1Ki_1:12. Save thine own life, &c.; for had the…
CRITICAL AND EXPLANATORY NOTES.—
1Ki_1:12. Save thine own life, &c.; for had the scheme of Adonijah succeeded, all rivals to the throne would have been slain.
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1Ki_1:13. Assuredly Solomon, &c.—The particle כִּי scarcely allows of so forcible a rendering; saying, That Solomon shall reign.
1Ki_1:14. Confirm thy words: דּנָרָוִךְ מִלֵּאתִי אֶת—I will make full thy words—a phrase used for the fulfilment of divine utterances (chapters 1Ki_2:27, 1Ki_8:15; 1Ki_8:24).
HOMILETICS OF 1Ki_1:11-14
THE COUNSEL OF THE WISE AND GOOD
I. Is prompted by an unselfish concern to carry out the Divine will.
1. The Divine will is the first and highest consideration with a true prophet. Nathan well knew it was the Divine purpose that Solomon should reign. Doubtless it was he who revealed to David the promise of Jehovah to this effect (1Ch_22:8-9). Without blindly and inactively resting on the issue of the Divine decree, he saw the wisdom and importance of using all lawful means to disconcert the wicked attempt to frustrate it. He was not influenced by a priestly officiousness and love of political intrigue, but by the supreme and jealous anxiety to fulfil the will of God. “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. Let not prophets intermeddle in them, but keep to the affairs of the kingdom of God among men.” Nathan was indifferent to the personal risk he run had his counsel been rejected and Adonijah allowed to become king. In all things, spiritual and temporal, the will of God is the highest reason. It is the safest motive to action.
2. The conduct of Nathan was in harmony with a genuine friendship. The faithfulness of the prophet in reproving David’s sin not only produced repentance, but established a bond of friendship which lasted for the remainder of the monarch’s life. The training of Solomon was entrusted to Nathan, and the amiable qualities and superior abilities of the youthful prince won the prophet’s love. The services of a true friend may be more freely and cheerfully rendered when they accord with the Divine intentions. It is no act of friendliness to tender advice which involves in its observance the displeasure of God. Advice should be given with gentleness and wisdom: it should fall as the dew, not overwhelm as the torrent.
II. Highly valuable in great emergencies. A grave crisis had come in the history of the kingdom. It needed the utmost caution and promptitude in dealing with it. Important interests were threatened.
1. A crown was at stake (1Ki_1:11). Adonijah had usurped the position to which his brother was formally designated. There was danger the sceptre should not pass into the hands of Solomon. The crown of life, more lustrous far than the costliest earthly diadem, is reserved for the faithful. That no man take our crown, we must give heed to Divine counsel.
2. Life was at stake (1Ki_1:12). It was the sanguinary custom among the ancient monarchies of the East, in the event of a forcible seizure of the throne, to murder the dethroned ruler, or the opposing pretenders to the crown, and all their nearest relatives (Jdg_9:5; 1Ki_15:29; 2Ki_10:6; 2Ki_10:13; ib. 1Ki_11:1). If Adonijah succeeded, Bathsheba, Solomon, and, probably, Nathan, must perish. We are in danger of eternal death. It is the privileged function of God’s messengers, while warning against threatened death, to offer life. Happy are they who are wise to receive instruction! To keep sound wisdom and discretion is life to the soul and grace to the neck (Pro_3:21-22).
3. The wish of the dying king was disregarded. That Adonijah knew the intention of David was evident by his refusing to summon Solomon, and by conducting the conspiracy so secretly that the aged king was ignorant of it. Filial duty dictates a reverential regard to the last wishes of a dying parent. Rebellion outrages all family relationships, and ignores the dearest parental wishes.
4. The future prestige of the empire was imperilled. Adonijah was unfit to govern. Had he reached the throne, his career must have been one of disaster. There would have been no Solomon-era; and the peace, the commercial affluence, the luxurious display, the intellectual glory, and theocratic splendour that characterised the brilliant reign of the wise and gifted king, would have been, if not unknown, indefinitely postponed. A prophet and a woman—both contemptuously overlooked by the proud conspirators—were the instruments of defeating an ill-starred enterprise. The timely and vigorous action of a single mind has often decided the destiny of a nation.
III. Suggests the most forcible reasons for right action (1Ki_1:13).
1. The king is informed that his own arrangement concerning the regal succession is violently disturbed. “Why, then, doth Adonijah reign?” It was a terrible blow to David to be told that his son—a son so fondly loved and excessively indulged—was engaged in a rebellious attempt to defeat his father’s declared intention. It would affect David the more that his informant was Bathsheba, a woman he tenderly loved, and mother of the son who would be most injured if the usurper triumphed. Nothing will sooner rouse a man into action than the forcible and wilful interference with his own long-cherished and thoughtfully formed plans.
2. The king is reminded of his oath. “Didst not thou swear?” It is not known when David made the promise on oath to Bathsheba that her son should be king. It was evidently after the revelation made to him by Jehovah, recorded in 2 Samuel 7. The reference to his oath, uttered with the utmost solemnity and awe, would he irresistible. The God-fearing king would be incited to adopt prompt and active measures for ensuring the accomplishment of his purpose. The man who fears God must ever be most solicitous to fulfil the promise made by his solemn invocation of the Divine Name.
IV. Is supplemented and confirmed by active, personal endeavours (1Ki_1:14). Many are ready to tender advice when it does not involve personal effort and inconvenience. Advice thus cheaply given is generally estimated at the same value. The true friend, not content with simply giving the wisest counsel, is prepared to substantiate his words with earnest, diligent, and self-sacrificing personal endeavours. The advice of such a friend is beyond all price. It should be gratefully obeyed.
LESSONS:—
1. The minister of God should be able to give sound counsel.
2. The best counsel is that which is most in harmony with the will of God.
3. The counsel of the wise and good should be carefully pondered.
4. Good counsel, when promptly acted upon, is followed with beneficial results.
GERM NOTES ON THE VERSES
1Ki_1:11. The watchfulness of the faithful minister—
1. Enables him to discern the dangers which threaten the interests of God’s kingdom.
2. To discover the secret plots of evil workers.
3. To afford seasonable and important counsel in grave emergencies.
4. To lend all the force of his personal efforts in defeating the designs of the wicked.
5. To brave all the perils of fidelity.
Nathan, the type of a true prophet. Seen—
1. In his watchfulness and fidelity (Eze_33:7). He is not silent when it was his duty to open his mouth (Isa_56:10).
2. In his wisdom and gentleness (Mat_10:16).
3. In his earnestness and courage (Mat_10:28). How grand is this Nathan! How reproving to all who sleep when they should be wakeful, who are dumb when they should counsel, who flatter when they should warn! It is a solemn duty not to conceal what can prove an injury and evil to an individual or to a community, but to expose it at the right time and in the right place, so that the injury may be averted.—Lange.
1Ki_1:12. The great burden of the Gospel message. The mission of the Gospel is—
1. To counsel the ignorant.
2. To warn the indifferent.
3. To offer life to the spiritually dead.
4. To reveal the endless duration and consummate felicity of the life enjoyed by the believer.
5. To set forth the character and redeeming work of the great Life-Giver.
—What Nathan here says to Bathsheba, Christ and His Apostles, in an infinitely higher sense, say to us all, especially every father and every mother. How many take kindly the good advice of a wise man, for themselves and for their children, in their earthly and outward affairs, but who wish to hear nothing of the best advice which shall bring blessedness to their souls!
1Ki_1:14. The purity of the counsel is confirmed by the accompanying result. There are some seeming contradictions in Scripture; and though they seem to be as the accusers of Christ, never a one speaking like the other, yet, if we understand, we shall find them speaking like Nathan and Bathsheba, both speaking the same things.—Trapp.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v28 1 Kings
1 Kings
DAVID APPOINTING SOLOMON
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1Ki 1:28 - 1Ki 1:39.
The earlier part of this chapter must be taken into account in order to get the right view of this incident. David’s eldest surviving son, Adonijah, had claimed the succession, and gathered his partisans to a feast. Nathan, alarmed at the prospect of such a successor, had arranged with Bathsheba that she should go to David and ask his public confirmation of his promise to her that Solomon should succeed him, and that then Nathan should seek an audience while she was with the king, and, as independently, should prefer the same request.
The plan was carried out, and here we see its results. The old king was roused to a flash of his ancient vigour, confirmed his oath to Bathsheba, and promptly cut the ground from under Adonijah’s feet by sending for the three who had remained true to him-Nathan, Benaiah, and Zadok-and despatching them without a moment’s delay to proclaim Solomon king, and then to bring him up to the palace and enthrone him. The swift execution of these decisive orders, and the burst of popular acclamation which welcomed Solomon’s accession, shattered the nascent conspiracy, and its supporters scattered in haste, to preserve their lives. The story may be best dealt with, for our purpose, by taking this brief summary and trying to draw lessons from it.
I. It points anew the truth that ‘whatsoever a man soweth, that shall he also reap.’ As Absalom, so Adonijah, had been spoiled by David’s over-indulgence {1Ki 1:6}, and having never had his wishes checked, was now letting his unbridled wishes hurry him into rebellion. Nor was that fault of David’s the only one which brought about the miserable squabbles round his deathbed, as to who should wear the crown which had not yet fallen from his head. Eastern monarchies are familiar with struggles for the crown between the sons of different mothers when their father dies. David had indulged in a multitude of wives, and his last days were darkened by the resulting intrigues of his sons. No doubt, too, Solomon was disliked by his brethren as the child of Bathsheba, and the shame of David’s crime was an obstacle in his younger son’s way. Thus, as ever, his evil deeds came home to roost, and the poisonous seed which he had sown grew up and waved, a bitter harvest, which he had to reap. Repentance and forgiveness did not neutralise the natural consequences of his sin. Nor will they do so for us. God often leaves them to be experienced, that the experience may make us hate the sins the more.
II. The sad defection to Adonijah of such tried friends as Joab and Abiathar has its lesson. The reason for Joab’s treachery is plain. He had been steadily drifting away from David for years. His fierce temper could not brook the king’s displeasure on account of his murders of Abner and Amasa, and his slaying of Absalom had made the breach irreparable. No doubt, David had made him feel that he loved and trusted him no longer; and his old comrade in many a fight, Benaiah, had stepped into the place which he had once filled. Professional rivalry had darkened into bitter bate. Joab commanded the native-born Israelites; Benaiah, the ‘Cherethites and Pelethites,’ who are now generally regarded as foreign mercenaries. They were David’s bodyguard, and were probably as heartily hated by Joab and the other Israelite soldiers as they were trusted by David. So there were reasons enough for Joab’s abetting an insurrection which would again make him the foremost soldier. He wanted to be indispensable, and would prop the throne as long as its occupant looked only to him as its defender. Besides, he probably felt that he would have little chance of winning distinction in a kingdom which was to be a peaceful one.
Abiathar’s motives are unexplained, but if we notice that he had been obliged to acquiesce in the irregular arrangement of putting the high-priest’s office into commission, we can understand that he bore no goodwill to Zadok, his colleague, or to David for making the latter so. Self was at the bottom of these two renegades’ action. The fair fellowship, which had been made the closer because of dangers and privations faced together, crumbled away before the disintegrating influences of petty personal jealousies. When once self-regard gets in, it is like the trickle of water in the cracks of a rock, which freezes in winter and splits the hardest stone. No common action for a great cause is possible without the suppression of sidelong looks towards private advantage. Joab and Abiathar tarnished a life’s devotion and broke sacred bonds, because they thought of themselves rather than of God’s will. Surely they must have had some pangs as they sat at Adonijah’s feast, when they thought of the decrepit old king lying in his chamber up on Zion, and remembered what he and they had come through together.
III. We may note the pathetic picture of decaying old age which is seen in David. He was not very old in years, being about seventy, but he was a worn-out man. His early hardships had told on him, and now he lay in the inner chamber, the shadow of himself. His love for Bathsheba had died down, as would appear both from her demeanour before him, and from her ignorance of his intentions as to his successor. She was little or nothing to him now. He seems to have been torpidly unaware of what was going on. The noise of Adonijah’s revels had not disturbed his quiet. He had not even taken the trouble to designate his successor, though ‘the eyes of all Israel were upon him that he should tell who was to sit on his throne after him’ {1Ki 1:20}. Such neglect was criminal in the circumstances, and brings out forcibly the weary indifference which had crept over him. Contrast that picture with the early days of swift energy and eager interest in all things. Is this half-comatose old man the David who flashed like a meteor and struck swift as a thunderbolt but a few years before? Yes, and a like collapse of power befalls us all, if life is prolonged. Those who most need the lesson will be least touched by it; but let not the young glory in their strength, for it soon fades away; and let them give the vigour of their early days to God, that, when the years come in which they shall say, ‘I have no pleasure in them,’ they may be able, like David, to look back over a long life and say, with him, that the Lord ‘hath redeemed my soul out of all adversity.’
IV. We note the flash of fire which blazed up in the dying embers of David’s life. The old lion could be roused yet, and could strike when roused. It took much to shake him out of his torpor. Nathan’s plan of bringing the double influence of Bathsheba and himself to bear was successful beyond what he had hoped. All that they desired was a formal declaration of Solomon as successor. They knew that the king’s name was still dear enough to all Israel to ensure that his wish would settle the succession; and they would have been content to have left the actual entrance of Solomon on office till after David’s death, so sure were they that his word was still a spell. But the old king, shaking off his languor, as a lion does the drops from his mane, goes beyond their wishes, and strikes one decisive blow as with a great paw, and no second is needed. Without a moment’s delay, he sends for the trusty three, and bids them act on the instant. So down to Gihon goes the procession, with the youthful prince seated on his father’s mule, in token of his accession, the trusty bodyguard round him with Benaiah at their head, and the great prophet Nathan, side by side with the high-priest Zadok, representing the divine sanction of the solemn act.
It would take stronger men than the spoiled Adonijah and his revellers to upset anything which that determined company resolved to do. The lad is anointed with the holy oil which Zadok as high-priest had the right to bring forth from the temporary sanctuary. That signified and effected the communication from above of qualifications for the kingly office, and indicated divine appointment. Then out blared the trumpets, and the glad people shouted ‘God save the king!’ What thoughts filled the young heart of Solomon as he stood silent there his vision in Gibeon may partly tell. But the distant roar of acclaim reached Adonijah and his gang as they sat at their too hasty banquet.
They had begun at the wrong end. The feast should have closed, not inaugurated, the dash for the crown. They who feast when they should fight are likely to end their mirth with sorrow. David’s one stroke was enough. They were as sure as Nathan and Bathsheba had been that the declaration of his wish would carry all Israel with it, and so they saw that the game was up, and there was a rush for dear life. The empty banqueting-hall proclaimed the collapse of a rebellion which had no brains to guide it, and no reason to justify it. Let us learn that, though ‘the race is not always to the swift,’ promptitude of action, when we are sure of God’s will, is usually a condition of success. Life is too short, and the work to be done too pressing and great, to allow of dawdling. ‘I made haste, and delayed not, but made haste to keep Thy commandments.’ Let us learn, too, from Adonijah’s fiasco, to see the end of a thing before we commit ourselves to it, and to have the work done first before we think of the feast.
Nathan and Bathsheba and David all believed that God had willed Solomon’s succeeding to the throne. No doubt, the reason for their belief was the divine word to David through Nathan {2Sa 7:12}, which designated a son not yet born as his successor, and therefore excluded Adonijah as well as Absalom. But, while they believed this, they did not therefore let Adonijah work his will, and leave God to carry out His purposes. Their belief animated their action. They knew what God willed, and therefore they worked strenuously to effect that will. We may bewilder our brains with speculations about the relation between God’s sovereignty and man’s freedom, but, when it comes to practical work, we have to put out the best and most that is in us to prevent God’s will from being thwarted by rebellious men, and to ensure its being carried into effect through our efforts, ‘for we are God’s fellow-workers.’
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v29 Exo 14:30; Isa 59:20. (See Scofield "Exo 14:30"). See…
redeemed
Exo 14:30; Isa 59:20. (See Scofield "Exo 14:30"). See Scofield "Isa 59:20".
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v28 2. The Anointing of Solomon and Adonijah’s Submission
2. The Anointing of Solomon and Adonijah’s Submission
CHAPTER 1:28-53
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1. The renewed promise to Bath-sheba (1Ki 1:28-31)
2. The anointing of Solomon commanded (1Ki 1:32-37)
3. Solomon made king (1Ki 1:38-40)
4. The consternation of Adonijah (1Ki 1:41-49)
5. Adonijah’s fear and submission (1Ki 1:50-53)
Bath-sheba had withdrawn while Nathan was before the king. She is called back and David once more assures her that Solomon her son should reign after him. Then David commands that Solomon be anointed king without further delay. His instructions are at once carried out. Zadok the priest, Nathan the prophet, and Benaiah caused Solomon to ride upon King David’s mule and brought him to Gihon. The priest anointed him king and the people rejoiced with great joy. But what joy will come to this earth when He who is greater than Solomon will be enthroned and receive His great kingdom, which is only faintly foreshadowed in Solomon’s glorious reign! All David did was according to Jehovah’s will and purpose. Solomon was a mere youth when he was anointed. In 1 Chronicles 28 and 29 where the most impressive scene is fully described which followed Solomon’s anointing, we find David’s own words concerning him, “Solomon my son, whom alone God hath chosen is yet young and tender, and the work is great” (1Ch 29:1). We shall follow the remarkable utterances of King David at that occasion when we reach the Chronicles. Like Saul and David, King Solomon was likewise anointed a second time. “And they made Solomon the son of David king the second time, and anointed him unto the LORD to be the chief governor, and Zadok to be priest” (1Ch 29:22). And while the people were rejoicing in Gihon over God’s true King, Adonijah’s feast was about ended. Abiathar’s son Jonathan appeared on the scene. Adonijah said, “Come in; for thou art a valiant man, and bringest good tidings.” And the tidings he brought were good tidings for God’s people: “Solomon sitteth on the throne of the Kingdom.” Fear and consternation took hold on Adonijah and his guests and while the people gathered around Solomon, Adonijah and his company scattered. When another One, the greater Son of David, is enthroned and the glad tidings flash forth, He has taken His throne, all His enemies will be scattered and be made the footstool of His feet. Adonijah took hold of the horns of the altar (Exo 21:12-14). Solomon promises him that his life would be spared, “but if wickedness shall be found in him, he shall die.” Mercy shown and righteousness demanded were the first acts of King Solomon. In this he is a type of Him who will reign in peace and execute mercy and righteousness on the earth. Righteousness will reign in the millennial Kingdom and evil doers will be cut off.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv28, 41 Solomon Anointed King
Solomon Anointed King
v. 28. Then King David, now thoroughly aroused to the danger of the situation, answered and said, Call me Bathsheba. And she came into the king’s presence and stood before the king, awaiting his pleasure.
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v. 29. And the king sware, with a very solemn oath, and said, As the Lord liveth, that hath redeemed my soul out of all distress, giving David evidence of His mercy and truth in so many great dangers, for which reason this word of praise was all the more appropriate,
v. 30. even as I 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. He was evidently deeply moved, and saw the necessity for quick and decisive action.
v. 31. Then Bathsheba bowed with her face to the earth, and did reverence to the king, and said, Let my lord, King David, live forever. It was an expression of her heartfelt gratitude.
v. 32. And King David said, Call me Zadok, the priest, and Nathan, the prophet, who had also retired from the king’s presence after his interview, and Benaiah, the son of Jehoiada. And they came before the king. David now showed that he was still strong in mind and will in spite of his bodily weakness.
v. 33. The king also said unto them, they were to act as his representatives in the matter which he had in mind, Take with you the servants of your lord, the king’s own body-guard, and cause Solomon, my son, to ride upon mine own mule, this being an actual declaration that the latter was king, and bring him down to Gihon, a place west of Jerusalem, with a spring of water which fed two reservoirs,
v. 34. and let Zadok, the priest, and Nathan, the prophet, anoint him there king over Israel, the investiture being emphasized as taking place by divine right; and blow ye with the trumpet, as was done on solemn occasions, and say, God save King Solomon!
v. 35. Then ye shall come up after him, in a procession befitting the importance of the occasion, that he may come and sit upon my throne; for he shall be king in my stead; and I have appointed him to be ruler over Israel and over Judah, over the united nation, as David had twice consolidated the tribes.
v. 36. And Benaiah, the son of Jehoiada, upon whom rested the responsibility for the outward arrangements, answered the king and said, Amen; the Lord God of my lord the king say so too, a prayer that God might permanently establish the throne of Solomon as the successor of David.
v. 37. As the Lord hath been with my lord the king, even so be He with Solomon, and make his throne greater than the throne of my lord, King David, since this growth and establishment depended upon the gracious blessing of Jehovah.
v. 38. So Zadok, the priest, and Nathan, the prophet, and Benaiah, the son of Jehoiada, and the Cherethites and the Pelethites, the body-guard of the king, went down, according to David’s command, and caused Solomon to ride upon King David’s mule, and brought him to Gihon.
v. 39. And Zadok, the priest, took an horn of oil out of the Tabernacle, for the oil of holy ointment was kept in the tent in which the Ark of the Covenant was stationed, and anointed Solomon. And they blew the trumpet; and all the people said, God save King Solomon!
v. 40. And all the people came up after him, full of happiness over David’s decision, and the people piped with pipes, flutes being used on festival occasions, and rejoiced with great joy, so that the earth rent, resounding mightily, with the sound of them. The anointing of Solomon is a type of the anointing of that greater Son of David, Jesus Christ, whom the Lord has set as His King on His holy hill Zion.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv11, 13, 15, 18, 20, 22, 24, 26, 28, 32, 35, 38, 41, 43, 46 Have you not heard ... it?
Have you not heard ... it?
The purpose of this question is to introduce the information that Nathan wants to tell Bathsheba. AT: "You do not seem to have heard ... it." or "Have you heard ... it?" (See: Rhetorical Question)
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that Adonijah son of Haggith has become king
"that Haggith's son Adonijah is trying to become king"
Haggith
Adonijah's mother and a wife of David. (See: How to Translate Names)
translationWords
Bathsheba
David
lord
advice
save
life
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv11, 28, 31, 33, 34, 35, 38, 39, 40, 42 1:11-14 Bathsheba was Solomon’s mother and David’s favored wife.…
1:11-14 Bathsheba was Solomon’s mother and David’s favored wife. Their affair led to the death of Bathsheba’s husband, Uriah the Hittite (see 2 Sam 11:1-27). • Nathan, the prophet who revealed God’s covenant with David (2 Sam 7:1-17) and announced God’s love for Solomon at his birth (2 Sam 12:24-25), confirmed God’s selection of Solomon to succeed David as king (see 1 Chr 28:4-7). Although Nathan had sharply rebuked David for his affair with Bathsheba and his murder of Uriah (2 Sam 12:1-15), the king respected the prophet. • Adonijah certainly observed Nathan’s close association with Bathsheba and Solomon. All three could expect to be killed if Adonijah’s plot to seize the throne succeeded (see 1 Kgs 15:29; 16:11).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.