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.
Geneva Bible translators 1599 · Public Domain On vv33, 35, 36, 39, 40, 42 Meaning, the king’s servants and such as were of…
Meaning, the king’s servants and such as were of his guard.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv32–45 1Ki 1:32 And king David said, Call me Zadok…
1Ki 1:32 And king David said, Call me Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada. And they came before the king.
Ver. 32. And Nathan the prophet.] So far was David from hatred of truth, that he loved Nathan the better for his plain dealing while he lived, gave him free access to his bedchamber, and now nameth him a commissioner for the declaring of his successor.
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 vv33, 34, 35, 36, 37, 39, 40, 41, 42, 43 The servants of your Lord, i.e. my public officers,…
The servants of your Lord, i.e. my public officers, and my guards.
To ride upon mine own mule; as a token that the royal dignity is transferred upon Solomon, and that by my consent. Compare Gen 41:43; Est 6:8.
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To Gihon; a river near Jerusalem, on the west side, as may be gathered from 2Ch 32:30, as En-rogel, where Adonijah was inaugurated, was on the east side. This place David chose, either as remote from Adonijah and his company, that so the people might go thither, and be there without fear of tumults or bloodshed; or to show that Solomon was chosen king in opposition to Adonijah; or because this was a place of great resort, and fit to receive and display that numerous company which he knew would follow Solomon thither; or that he might from thence return and make the more magnificent entrance into the city.
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 vv32, 41 We have here the effectual care David took both…
We have here the effectual care David took both to secure Solomon's right and to preserve the public peace, by crushing Adonijah's project in the bud. Observe,
I. The express orders he gave for the proclaiming of Solomon. The persons he entrusted with this great affair were Zadok, Nathan, and Benaiah, men of power and interest whom David had always reposed a confidence in and found faithful to him, and whom Adonijah had passed by in his invitation, Kg1 1:10. David orders them forthwith, with all possible solemnity, to proclaim Solomon. They must take with them the servants of their lord, the lifeguards, and all the servants of the household. They must set Solomon on the mule the king used to ride, for he kept not such stables of horses as his son afterwards did. He appoints them whither to go (Kg1 1:33 and Kg1 1:34, Kg1 1:35), and what to do. 1. Zadok and Nathan, the two ecclesiastical persons, must, in God's name, anoint him king; for though he was not the first of his family, as Saul and David were, yet he was a younger son, was made king by divine appointment, and his title was contested, which made it necessary that hereby it should be settled. This unction was typical of the designation and qualification of the Messiah, or Christ, the anointed one, on whom the Spirit, that oil of gladness, was poured without measure, Heb 1:9, Psa 89:20. And all Christians, being heirs of the kingdom (Jam 2:5), do from him receive the anointing, Jo1 2:27. 2. The great officers, civil and military, are ordered to give public notice of this, and to express the public joy upon this occasion by sound of trumpet, by which the law of Moses directed the gracing of great solemnities; to this must be added the acclamations of the people: "Let king Solomon live, let him prosper, let his kingdom be established and perpetuated, and let him long continue in the enjoyment of it;" so it had been promised concerning him. Psa 72:15, He shall live. 3. They must then bring him in state to the city of David, and he must sit upon the throne of his father, as his substitute now, or viceroy, to despatch public business during his weakness and be his successor after his death: He shall be king in my stead. It would be a great satisfaction to David himself, and to all parties concerned, to have this done immediately, that upon the demise of the king there might be no dispute, or agitation, in the public affairs. David was far from grudging his successor the honour of appearing such in his life-time, and yet perhaps was so taken up with his devotions on his sick-bed that, if he had not been put in mind of it by others, this great good work, which was so necessary to the public repose, would have been left undone.
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II. The great satisfaction which Benaiah, in the name of the rest, professed in these orders. The king said, "Solomon shall reign for me, and reign after me." "Amen" (says Benaiah heartily); "as the king says, so say we; we are entirely satisfied in the nomination, and concur in the choice, we give our vote for Solomon, nemine contradicente - unanimously, and since we can bring nothing to pass, much less establish it, without the concurrence of a propitious providence, The Lord God of my lord the king say so too!" Kg1 1:36. This is the language of his faith in that promise of God on which Solomon's government was founded. If we say as God says in his word, we may hope that he will say as we say by his providence. To this he adds a prayer for Solomon (Kg1 1:37), that God would be with him as he had been with David, and make his throne greater. He knew David was not one of those that envy their children's greatness, and that therefore he would not be disquieted at this prayer, nor take it as an affront, but would heartily say Amen to it. The wisest and best man in the world desires his children may be wiser and better than he, for he himself desires to be wiser and better than he is; and wisdom and goodness are true greatness.
III. The immediate execution of these orders, Kg1 1:38-40. No time was lost, but Solomon was brought in state to the place appointed, and there Zadok (who, though he was not as yet high priest, was, we may suppose, the suffragan, the Jews called him the sagan, or second priest) anointed him by the direction of Nathan the prophet and David the king, Kg1 1:39. In the tabernacle, where the ark was now lodged, was kept among other sacred things, the holy oil for many religious services thence Zadok took a horn of oil, which denotes both power and plenty, and therewith anointed Solomon. We do not find that Abiathar pretended to anoint Adonijah: he was made king by a feast, not by an unction. Whom God calls, he will qualify, which was signified by the anointing; usurpers had it not. Christ signifies anointed, and he is the king whom God hath set upon his holy hill of Sion, according to decree, Psa 2:6, Psa 2:7. Christians also are made to our God (and by him) kings, and they have an unction from the Holy One, Jo1 2:20. The people, hereupon, express their great joy and satisfaction in the elevation of Solomon, surround him with their Hosannas - God save king Solomon, and attend him with their music and shouts of joy, Kg1 1:40. Hereby they declared their concurrence in the choice, and that he was not forced upon them, but cheerfully accepted by them. The power of a prince can be little satisfaction to himself, unless he knows it to be a satisfaction to his people. Every Israelite indeed rejoices in the exaltation of the Son of David.
Matthew Henry'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 vv32–45 And King David said, call me Zadok the priest,....…
And King David said, call me Zadok the priest,.... Not Abiathar the high priest, for he had joined Adonijah; and besides Zadok was David's favourite priest, and for him the high priesthood was designed, as it was in a little time translated to him:
and Nathan the prophet; who very probably went out of the room when Bathsheba was called in: and
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Benaiah the son of Jehoiada; the captain of his guards:
and they came before the king; who it is very likely sat up in his bed, and they stood around him.
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 vv34–35 Anoint - As they used to do where there…
Anoint - As they used to do where there was any thing new or extraordinary in the succession. And this unction signified both the designation of the persons to the office, and the gifts and graces which were necessary for their office, and which, they, seeking them sincerely from God, might expect to receive.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv33, 34, 36, 37, 39, 40, 43 Verse 33. Take with you the servants of your…
Verse 33. Take with you the servants of your lord] By these we may understand the kings guards, the guards of the city, the Cherethites and Pelethites, who were under the command of Benaiah; and in short, all the disposable force that was at hand.
Solomon - to ride upon mine own mule] No subject could use any thing that belonged to the prince, without forfeiting his life. As David offered Solomon to ride on his own mule, this was full evidence that he had appointed him his successor.
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 vv33, 34, 35, 39 1Ki 1:33. Take with you the servants of your…
1Ki 1:33. Take with you the servants of your lord — His constant guards, the Cherethites and Pelethites, 1Ki 1:38. Cause Solomon to ride upon mine own mule — As a token that the royal dignity is transferred upon him, and that by my consent. The rest of David’s sons were wont to ride upon mules when they went abroad, 2Sa 13:29. And Absalom rode on a mule when he was hanged in the oak. But David had a mule peculiarly reserved for himself alone; on which Solomon’s being set, was considered as the beginning of his kingly power, no private person whatsoever being permitted to ride upon the king’s mule. “It was capital,” says Maimonides, “to ride on the king’s ass or mule, to sit upon his throne, or to handle his sceptre without his order.” On the contrary, it appears from the story of Mordecai, (Esther 6.,) that to have the honour to ride on the king’s beast by his appointment, was accounted the highest dignity among the Persians. Bring him down to Gihon — A little river or brook near Jerusalem, on the west side, which discharged itself into the brook Kidron, and in the Chaldee is called by its modern name, Siloa. If we may credit Maimonides, and other rabbis, the kings of the house of David were all obliged, to be anointed by the side of a fountain or river; which, they say, was the reason why David commanded his servants to bring his son down to Gihon, and anoint him there. Such a situation for anointing their kings, the Jews say, was chosen to show the perpetuity of their kingdom, because rivers run always, though the cities which they wash are continually decaying, and liable to destruction. But it is much more probable that this place was fixed on, because it was near Jerusalem, and a place of great resort, and capable of containing and displaying that numerous company, which David knew would follow Solomon thither. And being on the west side of the city, it was remote from Adonijah, who was inaugurated on the east side, and from his company, and therefore the people could assemble here without fear of tumults or bloodshed.
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 vv32, 33, 34, 35, 37, 39, 40, 42, 43 The combination of the high priest, the prophet, and…
The combination of the high priest, the prophet, and the captain of the bodyguard (the Cherethites and Pelethites, 1Ki 1:38), would show the people that the proceedings had the king’s sanction. The order of the names marks the position of the persons with respect to the matter in hand.
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 vv33, 34, 35, 36, 37, 39, 40, 41, 43 Lord, David. (Menochius) --- The Cerethi, and other life-guards,…
Lord, David. (Menochius) --- The Cerethi, and other life-guards, went under the command of their captain, Banaias, (Calmet) to repel any force that might disturb this solemn inauguration. (Haydock) --- Mule. None but the king was allowed to mount it. --- Gihon, a fountain, or place of public resort, on the west of Jerusalem. Ezechias brought its waters into the city, 2 Paralipomenon xxxii. 30. (Calmet) --- Adonias was at Rogel, on the east. (Menochius)
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 vv33, 34, 35, 39, 40, 41 SOLOMON, BY DAVID'S APPOINTMENT, IS ANOINTED KING. (1Ki. 1:32-49)
SOLOMON, BY DAVID'S APPOINTMENT, IS ANOINTED KING. (1Ki. 1:32-49)
cause Solomon my son to ride upon mine own mule--Directions were forthwith given for the immediate coronation of Solomon. A procession was to be formed by the "servants of their lord"--that is, the king's bodyguard. Mules were then used by all the princes (Sa2 13:29); but there was a state mule of which all subjects were forbidden, under pain of death, to make use, without special permission; so that its being granted to Solomon was a public declaration in his favor as the future king (see on Est 6:8-9).
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bring him down to Gihon--a pool or fountain on the west of Jerusalem (see on Ch2 32:30), chosen as equally public for the counter proclamation.
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 vv33, 37, 38, 39, 40, 41, 42 33. Mine own mule — To ride upon the…
33. Mine own mule — To ride upon the king’s mule was almost equivalent to being crowned. In the Eastern mind it was an honour ever associated with that of wearing the royal apparel and the crown. Thus Mordecai received the highest marks of honour the king of Persia could bestow. Est_6:8-9. See cut of mules and note. 2Sa_13:29.
Gihon — A reservoir at the head of the valley of Hinnom, about seven hundred yards northwest of the Yaffa gate of Jerusalem. Its length from east to west is about three hundred feet; its breadth about two hundred. This reservoir is, doubtless, identical with “the upper watercourse of Gihon,” or, more literally, “the outflow of the waters of the upper Gihon,” which, according to 2Ch_32:30, Hezekiah “brought straight down to the west side of the city of David.” At the present time, when in the rainy season this reservoir becomes full, its waters are conducted by an aqueduct to the vicinity of the Yaffa gate, and so to the pool of Hezekiah within the city. It is no valid objection to this view of the Gihon here named that it is on such high ground, as regards the city of David, that it would be incorrect to speak of bringing Solomon down to it, or coming up from it after him, (1Ki_1:35,) for any locality outside the holy city might be spoken of as down from that place, and from whatsoever quarter an Israelite came to Jerusalem he was accustomed to speak of it as a going up. Besides, being situated in the basin at the head of the Hinnom valley, it was naturally called “Gihon in the valley.” 2Ch_33:14. The “lower pool,” mentioned by Isaiah, (Isa_22:9,) is probably the large broken reservoir still seen lower down in the same valley, and on the west side of the city, called by the Arabs Birket es-Sultan.
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 vv32–43 32. Zadok the priest] Who must anoint king Solomon,…
32. Zadok the priest] Who must anoint king Solomon, and it is probably with this thought that David names him first.
and Nathan the prophet] Who had gone aside when Bath-sheba was called.
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 vv32, 33, 34, 35, 38, 39, 40, 41, 42 (32) Call me Zadok.—This sudden flash of the old…
(32) Call me Zadok.—This sudden flash of the old energy in David, and the clear, terse directions which he gives for carrying out all the necessary parts of the inauguration of Solomon’s royalty, striking enough in themselves, are still more striking in contrast with the timidity and despondency with which, when far younger, he had received the news of Absalom’s rebellion. For then he felt the coming of God’s threatened chastisement; now he knows that this is passed, and that God is on his side.
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 vv32–45 And king David said this prompt and vigorous action…
And king David said this prompt and vigorous action shows that David"s force of character and mental power were unimpaired, Call me Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada. "the order of the names marks the position of the persons with respect to the matter in hand." (Rawlinson) . And they came before the king.
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 v36 And Benaiah . . . said Amen.
1Ki_1:36
And Benaiah . . . said Amen.
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The Amen of God and of man
Benaiah recognises the necessity that God shall ratify and effectuate mans desires and purposes. Mans Amen means May it be so. Jehovahs Amen alone means It shall be so. His words are the expression of--
I. Human helplessness. Mans plans only succeed when in the way of Gods Providence, and when carried out in His strength. The true, broad view of His Providence shows us a government of the worlds affairs, which takes in the life of the highest and humblest, their aims, their work, their wants, their very sins and opposition, and, as here, makes all contribute to the revelation of His Son and the setting up of His kingdom. At the same time He can fulfil Davids narrower plan, and secure Solomons elevation. He can secure my private wish and His own will; He can harmonise the course, and aims, and wants, of two lives, or twenty, or a hundred, even if not to converge for many years to come. If they harmonise, it is because He says so too. Men must strive in vain against Gods purposes; or for their own, without Jehovahs Amen. Men are, and are not, architects of their own fortune. Except the Lord build the house of David, or Benaiah, or any other, they labour in vain that build it. Babel-builders leave God out of their counsel; they must have Him in their work. Napoleons fall dates from his words at Berlin: I propose, and I dispose. Man proposes, God disposes.
II. Hope. Human effort is not to be paralysed: I cannot make my plan absolutely secure, or any plan, therefore I will do nothing. This is fatalism. There is a responsibility for effort lying on every man. David and Benaiah must propose. This done prayerfully and submissively, man may hope for a blessing on his effort, The godly man proposes, and may hope that God will say so too.
III. Humility. Not the sullen submission which bows, and bears, and yields, because there is no choice, if He does not say so too. But the reverent acknowledgment of a superior will to which a man loves to bow; the glad submission of every plan to the scrutiny and revision of a wise Father.
1. Let all our plans in life be conceived in this spirit. Write D.V. upon every record of purpose and desire.
2. All must be conceived and carried out in His strength. In our vows--
Thou art not only to perform Thy part,
Thou also mine: as when the league was made,
Thou didst at once Thyself indite
And hold my hand, while I did write.
--(Herbert.)
(H. J. Foster.)
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 vv32, 41 1Ki_1:33. Take the servants of your lord: viz., the…
CRITICAL AND EXPLANATORY NOTES.—
1Ki_1:33. Take the servants of your lord: viz., the royal body-guard (1Ki_1:38). Ride upon mine own mule—The command that he “ride” was especially significant, for no one, under pain of death, might mount the king’s mule; to ride thereon was an actual declaration that be was king. A she-mule, טִּרְדָּה, because more docile and enduring than the male. Gihon—A pool or fountain on the west side of Jerusalem; favourable as a scene for a vast assemblage, and removed sufficiently from En-rogel to avoid a collision with Adonijah’s adherents.
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1Ki_1:34. Anoint him—Done only in the case of a new dynasty or disputed succession.
1Ki_1:35. Sit on my throne—David would resign it to Solomon. Over Israel and over Judah—The kingdoms were not yet separate, but the union of the names was designed to arrest the growing disposition to separation which the envy of Ephiaim was fostering.
1Ki_1:39. An horn of oil out of the tabernacle: the priestly consecrated oil, prepared according to divine directions (Exo_30:22-25); the king was thus emphatically “the anointed of the Lord.”
1Ki_1:40. People came up after him—i.e., to Zion, the citadel.
HOMILETICS OF 1Ki_1:32-40
THE CORONATION OF SOLOMON
1Ki_1:1. Was undertaken with the full approbation and by the express directions of the reigning monarch. 1. The king voluntarily abdicated in favour of his son Solomon. “He shall be king in my stead; and I have appointed him to be ruler over Israel and Judah” (1Ki_1:35). No sooner is David roused to comprehend the gravity of the occasion than he proceeds to make the most complete arrangements for carrying out his own intentions and the Divine will. He surrenders into the hand of the youthful Solomon the kingdom which, for the most part, had been conquered and consolidated by his own military and administrative genius. He had subdued Ephraim, which took the name of Israel, and united it with Judah. Considerable jealousy existed between these two portions of the empire, which ultimately forced on a separation. The old disunion reappeared in the revolt of Absalom, and was again revived by the attempt of Adonijah. It was therefore with a view of strengthening Solomon’s authority over the whole kingdom that David expressly declared that his son should be ruler over Israel and Judah. The abdication of a monarch in favour of a son is not always a wise proceeding. King Henry II. of England lived to regret that he had so acted. Prince Henry, inflated with his new dignity, and instigated to filial disobedience by his mother, rebelled against the king; and in 1183, in the midst of his wicked designs, was seized with a fatal illness, and died. But Solomon had learned better things from his father (Pro_4:4), from his mother (Proverbs 31), and from his tutor, Nathan.
2. The king was explicit in his directions (1Ki_1:32-35). He summoned into his presence Zadok, Nathan, and Benaiah, the chief representatives of the church and the army, and commanded them to take with them the royal body-guard, to set Solomon on his own mule, an honour never conferred but as a mark of the highest distinction; to conduct him in state down to Gihon, there to anoint him with the sacred oil, to sound the trumpet and proclaim him king in the public street; to bring him back to the court in magnificence and triumph, with all the necessary and imposing ceremonies of coronation. The minuteness with which these orders were given indicates the clearness and vigour of David’s mind, and the fervour of his soul in doing what he believed to be the right. Zeal for God should ever be controlled by particularity, method, and purpose.
3. The action of the king met with signal approval (1Ki_1:36-37). Benaiah, on behalf of the rest, applauds the act, and adds his devout Amen. He also utters a prayer that Jehovah may be with Solomon, and exalt his throne above that of his father. The best of men desire their children to be wiser and better than themselves; as they themselves desire to be wiser and better. To be wise and good is to be truly great. Benaiah neither flattered not reflected upon David; but, convinced that the king’s arrangements were in conformity with the Divine will, he wished that the blessing of heaven might rest upon the newly-formed government. God heard the prayer, and confirmed Solomon’s reign, characterized by a lengthened period of civil and religious felicity, representing the triumphant church in heaven, as David’s reign had been a figure of the church militant on earth.
II. Was celebrated with becoming solemnities.
1. There was all the outward display of regal magnificence. Among the Persians it was a capital offence to ride on a king’s horse, to sit on his throne, or to handle his sceptre without the royal permission: on the other hand, to be authorised to mount the royal palfrey was accounted by them the highest dignity. Solomon was placed on the king’s own mule, as a token that he was invested with the regal office; and, attended by the principal officers of the church, the state, and the army, with all the external pomp of a royal procession, was conducted down to Gibon, a small brook on the west side of Jerusalem which emptied itself into the Kedron. The Rabbins assert that all the Hebrew kings were anointed beside a fountain or river as a symbol of the perpetuity of their kingdom. It was a spot where a large assemblage could be gathered, and from which an imposing entrance into the city, which had no open public square, could be made. External display is an important means of impressing the people with the majesty of the throne. That was a striking spectacle in the city of Brussels in 1555, when Charles V. abdicated in favour of his son Philip II. (vide Motley’s Rise of the Dutch Republic, vol. i., chap. 1). What a sight for the universe was that when the triumphant Messiah ascended on high, and was invested with the kingly authority!
2. There was the solemn anointing. An oil flask of horn, containing the anointing oil, which was used only for the anointing of priests and kings, was taken out of the tabernacle, where it was always carefully laid up; and Zadok and Nathan anointed the youthful king, one of them pouring out the oil, and the other anointing his head, drawing a circle round about it with oil, according to the maxim that the Hebrew kings were anointed in the form of a crown, to denote their delegation to the royal dignity. The pouring of the oil upon the head symbolized the communication of the Spirit of Jehovah (1Sa_16:13), and that the king should be endued with all regal virtues, and reign in submission to and for the furtherance of the will of God. The horn of oil was emblematic of power and plenty. The Messiah was anointed to his mediatorial office, not with oil, but with the immeasurable fulness of the Spirit (Psa_45:7).
3. There was the public proclamation. Zadok blew his sacred ram’s-horn, that gave a far-sounding note, and was specially employed for giving signals, and on other solemn occasions; and, as was the custom on the inauguration of kings, the trumpeters of the guard followed with a loud blast, which announced to the assembled crowd the completion of the impressive ceremony. A shout then went up amid the acclamations of the multitude, “God save king Solomon!” Thus, with all the honours befitting the occasion, and in the most public manner, the youthful prince, at the age of fifteen according to some, of twenty according to others, was raised to the throne of his father David. The kingly character of the Messiah was openly proclaimed to the universe (Psa_24:7-10).
III. Was the occasion of great national rejoicing (1Ki_1:40). The people escorted their newly-crowned king to the city, and expressed their exuberant joy, after the manner of the Orientals, with the wild music of flutes, with vehement dancing, and with loud enthusiastic plaudits, so that the earth rang again. The excessive jubilation of the whole people showed that they did not side with Adonijah, but accepted the decision of David as authoritative and binding. They saw in the elevation of Solomon a victory over the daring usurper. The coronation of a monarch is a fitting time for national joy; the more so when the character of the king wins the confidence of the people. There is everything in the kingly character of the Messiah to call forth the joyous acclaim of all angelic powers, of all peoples, of all ages.
LESSONS:—
1. A wise king will make the best arrangement for the future stability and peace of his kingdom.
2. The accession of a good prince should be celebrated with all due honours.
3. All thrones are at the divine disposal. He disconcerts the most cleverly-conceived cabal, and works through the confusion his own peaceful ends.
THE ACCESSION OF SOLOMON TYPICAL OF THE KINGLY CHARACTER OF CHRIST
I. Like Solomon, Christ was appointed to the regal office by His Father. Years before the actual event the voice of prophecy declared: “I have set my king upon my hill of Zion” (Psa_2:6). Gabriel announced to the Virgin: “The Lord God shall give unto him the throne of his father David, and he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end” (Luk_1:32-33). The highest expectations were cherished as to the permanent results of Solomon’s brilliant reign; but it was reserved for the true, the later Son of David to fulfil the prophetic yearnings which had gathered round the birth of the earlier. All the weight and magnificence of the Father’s authority belonged to the Messiah absolutely (Mat_28:18).
II. Like Solomon, Christ was established in His throne, notwithstanding the violent opposition of His enemies. The greatest dignitaries of both the Jewish and heathen worlds plotted against the Messiah, and strove to prevent the establishment of his kingdom. “The kings of the earth set themselves, and the rulers took counsel together against the Lord and against his anointed,” &c. (Psa_2:2-3). There had been a similar confederacy among the Ammonites, Syrians, &c., against David, but it was completely crushed. And terrible was the vengeance that fell on the enemies of God’s anointed One. The Romans were the instruments of the Divine wrath against the Jews, and, in course of time, punishment fell upon the Romans; the imperial city was captured by the Goths, and the conquered people subjected to the most barbarous cruelties. All opposition to Christ, the Father looks upon as opposition to Himself, and it can end only in unutterable disaster and defeat.
III. Like Solomon, Christ was solemnly anointed. His name, Christos, implies it. But the Messiah was not anointed to the regal office with oil. Indeed, the consecrated oil, specially compounded and specially appropriated to the anointing of kings and priests, was lost hundred of years before the birth of Christ, and the custom of anointing in that manner had long ceased. The only anointing of the Messiah of which we read is, the anointing of the Spirit. Peter testifies “how God anointed Jesus of Nazareth with the Holy Ghost and with power” (Act_10:38). And this anointing took place, partly at His conception (Luk_1:35), by which He was prepared for His mission, and more fully at His baptism (Mat_3:16), when He formally entered upon the performance of all the functions belonging to His Messiahship. His baptism in the river Jordan still retained the analogy suggested by the old Jewish custom of anointing kings near a stream, to signify the perpetuity of the kingdom. The unction of the Holy Ghost was poured on Him with an immeasureable fulness (Joh_3:34).
IV. Like Solomon, Christ made His triumphal entry into the Holy City amid the joyous plaudits of the people. Great was the joy and loud were the hosannas of the people when Jesus rode in glorious but homely pomp into his own loved Jerusalem—“Blessed is the King of Israel that cometh in the name of the Lord” (Joh_12:13). But grander and louder was the shout of victory that shook the heavens when the triumphant Messiah ascended to His court on high, and took possession of His mediatorial throne (Psa_47:5-8; Psa_24:7-10).
LESSONS:—
1. Jesus reigns—His people may therefore rejoice.
2. Jesus reigns—His people will therefore triumph over every foe.
3. Jesus reigns—the present and future interests of His people are therefore secure.
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.
Paul E. Kretzmann 1924 · Public Domain On v41 Adonijah’s Life Spared
Adonijah’s Life Spared
v. 41. And Adonijah and all the guests that were with him heard it as they had made an end of eating, for the noise sounded down from Zion as far as their place of assembly. And when Joab heard the sound of the trumpet, he said, knowing the significance of its signals, Wherefore is this noise of the city being in an uproar? What is the meaning of this sound of warlike noises?
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v. 42. And while he yet spake, behold, Jonathan, the son of Abiathar, the priest, came; and Adonijah said unto him, Come in; for thou art a valiant, reliable, man and bringest good tidings. He had been left behind in the city to serve as messenger, to bring the report of anything which he might observe.
v. 43. And Jonathan answered and said to Adonijah, Verily, literally, "true indeed," but our lord, King David, hath made Solomon king.
v. 44. And the king hath sent with him Zadok, the priest, and Nathan, the prophet, and Benaiah, the son of Jehoiada, and the Cherethites, and the Pelethites, and they have caused him to ride upon the king’s mule;
v. 45. and Zadok, the priest, and Nathan, the prophet, have anointed him king in Gihon; and they are come up from thence rejoicing, so that the city rang again, with joyful excitement. This is the noise that ye have heard.
v. 46. And also Solomon sitteth on the throne of the kingdom, established and accepted as rightful king.
v. 47. And moreover, the king’s servants, represented by Benaiah, came to bless our lord, King David, saying, God make the name of Solomon better than thy name, and make his throne greater than thy throne. And the king bowed himself upon the bed, he arose from his lying posture and bent forward as far as he could, in an attitude of prayer.
v. 48. And also thus said the king, Blessed be the Lord God of Israel, which hath given one to sit on my throne this day, mine eyes even seeing it. Cf Gen 47:31.
v. 49. And all the guests that were with Adonijah were afraid, every added statement served to make their messenger’s report more unwelcome to the conspirators, and rose up, and went every man his way.
v. 50. And Adonijah, the chief conspirator, feared because of Solomon, and arose, having been abandoned by his panic-stricken followers, and went, and caught hold on the horns of the altar, for this was considered a place of refuge, since his action signified that he appealed to the pardoning power and grace of Jehovah.
v. 51. And it was told Solomon, saying, Behold, Adonijah feareth King Solomon; for, lo, he hath caught hold on the horns of the altar, saying, Let King Solomon swear unto me to-day that he will not slay his servant with the sword. He was in a panic lest he receive the reward of his transgression.
v. 52. And Solomon said, if he will show himself a worthy man, honorable and trustworthy, there shall not an hair of him fall to the earth, he would not be harmed; but if wickedness shall be found in him, he shall die, another crime of a similar nature would cost him his life.
v. 53. So King Solomon sent, and they brought him down from the altar. "Solomon regarded Adonijah’s flight to the horns of the altar as a confession of his guilt and repentance, and he exercised an act of clemency which could only produce the most favorable impression upon the people. " (Lange. ) And he came and bowed himself to King Solomon, acknowledging him as rightful king; and Solomon said unto him, Go to thine house. He was granted life and freedom. Note: All those who have left the kingdom of Christ, but return to Him while the-time of grace is still upon them, will not be cast out by Him; for with Him there is mercy and forgiveness.
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 vv32, 35, 38, 41, 43 General Information:
General Information:
King David anoints Solomon king.
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the servants of your master
David speaks of himself as if he were speaking of someone else so Zadok, Nathan, and Benaiah would remember that David is still king. AT: "my servants" (See: Pronouns)
Gihon
This is the name of a water spring. (See: How to Translate Names)
translationWords
priest
servant
lord
donkey
anoint
trumpet
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 vv33, 34, 35, 38, 39, 40, 42 1:33 Riding the king’s own mule was a sign…
1:33 Riding the king’s own mule was a sign of prestige. In an ancient text from Mari, King Zimri-Lim was advised that royal protocol would be served by his riding in a donkey cart. David’s sons rode mules (2 Sam 13:29; 18:9). Similarly Zechariah predicts that Israel’s king will come “riding on a donkey’s colt” (Zech 9:9), a prophecy fulfilled by Jesus (Matt 21:4-7; John 12:14-15). With Solomon mounted on David’s royal mule, the people would know that Solomon’s anointing as king had David’s blessing. • The Gihon Spring, just outside Jerusalem’s eastern slopes, was the city’s major water source. In this common gathering place, Solomon’s anointing would be well known, yet not visible to Adonijah’s supporters at En-rogel.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.