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?”
Geneva Bible translators 1599 · Public Domain On vv23, 25, 27 Acknowledging him to be the true and worthy King…
Acknowledging him to be the true and worthy King appointed of God, as the figure of his Christ.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv22–27 1Ki 1:22 And, lo, while she yet talked with…
1Ki 1:22 And, lo, while she yet talked with the king, Nathan the prophet also came in.
Ver. 22. Nathan the prophet also came in.] And so Bathsheba went out, {1Ki 1:28} that it might not appear to be a plot betwixt them.
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 vv22, 24, 26, 27 To discourse with the king; which made it fit…
To discourse with the king; which made it fit for her to withdraw, as she did, 1Ki 1:28.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv22–27 And, lo, while she yet talked with the king,....…
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.
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 vv26–27 But me - Whom he knew to be acquainted…
But me - 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.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Joseph Benson 1811 · Public Domain On v26 1Ki 1:26-27. But me hath he not called —…
1Ki 1:26-27. But me hath he not called — 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 knowledge. Thou hast not showed it to thy servant — Who, having been an instrument in delivering God’s message to thee concerning thy successor, might reasonably expect that if thou hadst changed thy mind, thou wouldest have acquainted me with it, as being both a prophet of the Lord, and one whom thou hast found faithful to thee. He insinuates that, in a matter of such importance, he could not believe the king would act without his advice, whom he was wont to consult on other occasions, and who had acquainted him with the mind of God concerning Solomon. Nathan knew that David had given no orders about this thing, but thought it prudent to introduce in this manner a relation of what Adonijah had done.
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 vv22, 24 Nathan came into the palace, not into the chamber,…
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).
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 v25
CHAPTER I.
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).
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv22, 24, 25, 27 22–27. Nathan confirms the statements of Bath-sheba (Not in…
22–27. Nathan confirms the statements of Bath-sheba (Not in Chronicles)
22. Nathan the prophet also came in] Apparently at first into an outer room, whence he was announced to king David, and Bath-sheba went out before his coming into the bedchamber. She was clearly not present during Nathan’s address to the king. See 1Ki_1:28.
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 vv24–25 (24) Hast thou said.—The question here and in 1Ki_1:27…
(24) Hast thou said.—The question here and in 1Ki_1:27 is, of course, merely intended to draw out denial; but it is singularly true to nature that it does so by the assumption (natural in court language) that nothing of such a kind could be even conceived as done without the king’s will. There is something striking in the contrast of the deference of Nathan as a counsellor on state business with the bold superiority of his tone in the discharge of his true prophetic office (as in 2Sa_7:2-17; 2Sa_12:1-14).
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 vv22–27 And lo, while she yet talked with the king,…
And lo, while she yet talked with the king, Nathan the prophet also came in. Hebrews cam, i.e., to the palace. Came in" almost implies that he entered the room, which he did not till summoned (ver. 23). Observe, Nathan"s words convey no suggestio falsi. He does not deny a previous interview with Bathsheba, nor does he confess it. If there is an appearance of artifice, there was no intention to deceive. And the artifice, such as it was, was not only harmless, but for the public good.
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 v22 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 v22 1Ki_1:25. God save King Adonijah: i.e., Let the king…
CRITICAL AND EXPLANATORY NOTES.—
1Ki_1:25. God save King Adonijah: i.e., Let the king live; literally, Live the king! the usual Israelitish acclamation (1Ki_1:34-39; 1Sa_10:24, &c.).
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1Ki_1:31. Let my lord, King David, live for ever—A form of blessing, used by the Hebrews only on specially solemn occasions, but was a common form amongst the Persians (Dan_3:9; Dan_5:10; Dan_6:22; Neh_2:3).
HOMILETICS OF 1Ki_1:22-31
THE EXPOSTULATION OF A FAITHFUL MINISTER
Bathsheba retires, and Nathan is announced. No time should be lost in dealing with evil. Delay is all in favour of the enemy. Wickedness hardens in its effrontery the longer it is unchecked. Observe:—
I. That the faithful minister is painfully conscious of wrong done to others. His character supposes familiarity with the highest and purest moral truths. His communion with God gives tone and balance to his personal experience of those truths. His training renders him highly susceptible to every variation from the right. His office, as a divinely-appointed watchman, implies his constant alertness in detecting the presence and operation of evil. As the magnet trembles under the influence of some atmospheric disturbance, so the heart of the faithful minister is sensitively alive to the violence of the wicked. The havoc wrought by sin is the source of bitterest sorrow to the good. He feels the injury done to others more than the injury done to himself.
II. That the faithful minister is sincerely solicitous to rectify the wrong. Without delay, Nathan set all the forces within his reach in motion to counteract the wicked designs of the rebels. When we are conscious of a flagrant wrong, fidelity requires that we protest against it, and use all lawful and wise endeavours to put it away. Man never feels so weak as when he comes into active opposition with the colossal powers of evil. But for Divine encouragement, he would give up the contest in despair. When his best efforts are powerless to conquer the obstinacy of the wicked, like the tender-hearted prophet, he exclaims, “My soul shall weep in secret places for you” (Jer_13:17). What an unfathomable depth of disappointment and regret is sounded in the heartrending wail of the ever-pitying Jehovah—“O! that thou hadst hearkened to my commandments!” Even the Deity, after exhausting, in vain, all legitimate attempts to win man back to the right, has nothing left but tears! Christ weeping over Jerusalem.
III. That the faithful minister knows how to influence the highest authority in favour of the right. While the impression made by the passionate pleading of Bathsheba was fresh in the mind of the king, Nathan appeared, and, with the utmost respect, but in a form that implied a slight reproof, expostulated with him. The wood that a single wedge will not rive is readily split asunder by a double one. The prophet rehearsed, for the most part, the arguments used by the mother; but, as befitting his character, he used them in such a way as was calculated to powerfully move the heart of the king.
1. He expostulated with David as a man of consistency. “Hast thou said Adonijah shall reign?” (1Ki_1:24). This was contrary to what the king had said before. He had solemnly declared that Solomon should be king; and this was publicly known. This appeal to his consistency would rouse the personal interest of the king. The slightest suspicion of inconsistency alarms the conscientious soul. It is sometimes needful to stir up and encourage to duty those who mean well, but are enfeebled by infirmity.
2. He expostulated with David as a considerate and popular prince. Rebellion had broken out, and had reached its highest point of aggravation. The revellers were shouting, “God save king Adonijah!” Beloved as David was by the nation, the rebels had despised his authority, challenged his power, abused his kindness, insulted his friends, and ignored his son (1Ki_1:25-26). All this would tend to fire the indignation of the king.
3. He expostulated with David as a man of candour (1Ki_1:27). Could it be that the king had changed his mind as to the succession, and kept his truest friend and wisest adviser in ignorance? The man who represented the Divine aspect of the arrangement was surely the first who had a right to know. Had the king been practising secresy and deception? This was unlike David. Few men can bear their candour called in question. The fuse ignited the train. The king was thoroughly roused. Feeble and dying as he was, something of the vigour of his best days re-animated his soul. As the saint, the husband, the father, the prince, he was prepared to enforce his promised word. The mightiest appeal at the Mercy Seat is that which is based upon the Divine Word.
IV. That the expostulation of a faithful minister was in this instance crowned with success.
1. The king resolved to take immediate action to maintain the right. “Even so will I certainly do this day” (1Ki_1:30). Good men will do their duty, if it is faithfully and judiciously pressed upon them. David’s love towards his usurping son gave place to indignation. He now understands the serious state of affairs, and the necessity for prompt measures being taken. The clearness and vigour with which the dying king gave instructions indicate that, notwithstanding the feeble state of his body, his intellectual powers were unimpaired. Age ripens knowledge into wisdom. Plato wrote at eighty years of age, Isocrates at ninety-five, and some of the ablest men who have reached a good old age have grieved that they must die when they began to be wise. Without immediately revealing his purpose to the prophet, David summons Bathsheba into his presence (1Ki_1:28). He still retained the power of the king, and of acting independently. The woman who would be so grievously wronged must be assured that justice should be done.
2. The king renews his oath with increased solemnity (1Ki_1:29-30). He not only repeats his former oath, but, with deepest emotion, ratifies it with another. An oath is so sacred that its obligation cannot be broken; and so solemn that the impression ought never to be forgotten. David acknowledges the goodness of God in bringing him safely through the difficulties and hardships of life. As God had been true to him, so would he remain true to the end. Dying saints should bear witness of the faithfulness of God towards them. What a lesson was this to his son and successor to trust in God in every time of distress that might come upon him! Bathsheba gratefully acknowledges the decision of the king—“Let my lord, king David, live for ever” (1Ki_1:31). Would that it had pleased God that this change had never been necessary, and that thou mightest have lived and reigned perpetually! We should ever desire the prolonging of useful lives, however much it may appear against our own advantage. David acted in this instance, not merely in compliance with the supplication of a wife, or from a dislike to Adonijah, but from a religious motive. He was firmly persuaded that Solomon was appointed by Jehovah to be his successor; and that through him, as well his own house as the house of Jehovah should be built up. This had been promised, and David witnessed its fulfilment (2Sa_7:11-13; comp. Heb_11:32-33).
LESSONS:—
1. That the faithful minister should not tolerate the wrong.
2. That the faithful minister will adopt the wisest and most influential method in persuading men to the right.
3. That when the expostulations of the faithful minister are regarded, blessed results follow.
4. That the minister must be faithful in expostulation, irrespective of result.
GERM NOTES ON THE VERSES
1Ki_1:22-23. To have a Nathan by one’s side, who refers at the right time and in the right way to the will of God, is the choicest blessing for a prince. “He who fears God lays hold of such a friend” (Eccles. 6:16). The ministers of God and the preachers of His word should not, indeed, mingle in worldly business and political affairs; but their calling always requires them to testify against uproar and sedition, for he who resisteth the powers resisteth the ordinance of God (Rom_13:2). With questions which lead to a knowledge of self, he who has the care of souls often accomplishes more, than by direct reproaches and disciplinary speeches.
1Ki_1:28-30. David’s decision.
1. His oath is an evidence of his firm faith in the divine promise.
2. His command is a living proof of the truth of the Word (Isa_40:31, and Psa_92:15). Happy for the king who, under all circumstances, observes what he has promised. Fidelity in high places meets with fidelity from those below.—Lange.
1Ki_1:29. Jehovah the Deliverer of His people.
1. That the people of God are not exempt from the calamities of life. They may be prostrated by disease, perplexed with commercial reverses, disappointed by false friends, distressed with domestic affliction, overwhelmed with bereavement, puzzled with the inexplicable mysteries of the Divine procedure.
2. That out of every calamity Jehovah graciously delivers His people. This He does either—
1. By removing the cause of the calamity; or, 2, by abating its force; or, 3, by imparting strength to endure, and finally to conquer.
3. That the constancy of Jehovah in delivering His people should ever be gratefully acknowledged.
1. Faith is confirmed.
2. Character moulded by the discipline of trouble.
3. Sympathy and fidelity towards others encouraged.
4. Praise should be continually offered.
1Ki_1:30. “Even so will I certainly do this day.” Promptitude in Christian Service—
1. Is impelled by a profound conviction of the superlative righteousness of the work to be done.
2. Necessary to counteract the stratagems of the wicked.
3. Demanded by the pressing needs of humanity.
4. Accomplishes the most satisfactory results.
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.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv22, 24, 26 General Information:
General Information:
Nathan the prophet speaks to King David.
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prostrated himself
"bowed very low"
translationWords
Nathan
prophet
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.