Then Adonijah the son of Haggith exalted himself, saying, “I will be king.” Then he prepared him chariots and horsemen, and fifty men to run before him. His father had not displeased him at any time in saying, “Why have you done so?” and he was also a very handsome man; and he was born after Absalom. He conferred with Joab the son of Zeruiah, and with Abiathar the priest; and they followed Adonijah and helped him. But Zadok the priest, Benaiah the son of Jehoiada, Nathan the prophet, Shimei, Rei, and the mighty men who belonged to David, were not with Adonijah. Adonijah killed sheep, cattle, and fatlings by the stone of Zoheleth, which is beside En Rogel; and he called all his brothers, the king’s sons, and all the men of Judah, the king’s servants; but he didn’t call Nathan the prophet, and Benaiah, and the mighty men, and Solomon his brother. 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.
Geneva Bible translators 1599 · Public Domain On vv5, 6, 7, 9, 10, 12, 14, 18, 21, 23, 25, 27, 30, 33, 35, 36, 39, 40 Read 2 Sam. 15:1.
Read 2 Sam. 15:1.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv5–40 1Ki 1:5 Then Adonijah the son of Haggith exalted…
1Ki 1:5 Then Adonijah the son of Haggith exalted himself, saying, I will be king: and he prepared him chariots and horsemen, and fifty men to run before him.
Ver. 5. Exalted himself, saying, I will be king.] This was another of David’s darlings. Him and Absalom, David had honoured, as Eli had done his two wicked sons, above the Lord; {1Sa 2:29} therefore they proved a singular cross to him.
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I will be king.] Though David had declared Solomon to be designed king by God himself, {1Ch 22:9-10} and Adonijah knew it to be so, and therefore called not Solomon and his party to his feast. {1Ki 1:19} Vain men, whilst, like proud and yet brittle clay, they will be knocking their sides against the solid and eternal decree of God, break themselves in pieces.
And he prepared him chariots.] Absalom-like; ambition rideth without reins. David should have now looked upon him as another Absalom, and suppressed him. But he either knew not, or suspected not this pomp, and those preparations of his.
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 vv5, 6, 7, 8, 9, 10, 11, 12, 13, 17, 18, 19, 20, 21, 22, 24, 26, 27, 28, 31, 33, 34, 35, 36, 37, 39, 40 Then, on notice of the desperateness of the king’s…
Then, on notice of the desperateness of the king’s disease, and the approach of his death,
Adonijah the son of Haggith (see 2Sa 3:4) exalted himself; entertained high thoughts and designs.
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I will be king; as the right of the kingdom is mine, 1Ki 1:6, so I will now take possession of it, lest, Solomon attempt to deprive me of it.
He prepared him chariots and horsemen, and fifty men to run before him, as Absalom had done upon the like occasion, 2Sa 15:1; such ill use did he make of that example, that he committed the same wickedness which he had done, and yet feared not the same disappointment and destruction which he brought upon himself.
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 vv5, 11, 32 David had much affliction in his children. Amnon and…
David had much affliction in his children. Amnon and Absalom had both been his grief; the one his first-born, the other his third, Sa2 3:2, Sa2 3:3. His second, whom he had by Abigail, we will suppose he had comfort in; his fourth was Adonijah (Sa2 3:4); he was one of those that were born in Hebron; we have heard nothing of him till now, and here we are told that he was a comely person, and that he was next in age, and (as it proved) next in temper to Absalom, Kg1 1:6. And, further, that in his father's eyes he had been a jewel, but was now a thorn.
I. His father had made a fondling of him, Kg1 1:6. He had not displeased him at any time. It is not said that he never displeased his father; it is probably that he had done so frequently, and his father was secretly troubled at his misconduct and lamented it before God. But his father had not displeased him, by crossing him in his humours, denying him any thing he had a mind to, or by calling him to an account as to what he had done and where he had been, or by keeping him to his book or his business, or reproving him for what he saw or heard of that he did amiss; he never said to him, Why hast thou done so? because he saw it was uneasy to him, and he could not bear it without fretting. It was the son's fault that he was displeased at reproof and took it for affront, whereby he lost the benefit of it; and it was the father's fault that, because he saw it displeased him, he did not reprove him; and now he justly smarted for indulging him. Those who honour their sons more than God, as those do who keep them not under good discipline, thereby forfeit the honour they might expect from their sons.
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II. He, in return, made a fool of his father. Because he was old, and confined to his bed, he thought no notice was to be taken of him, and therefore exalted himself, and said, I will be king, Kg1 1:5. Children that are indulged learn to be proud and ambitious, which is the ruin of a great many young people. The way to keep them humble is to keep them under. Observe Adonijah's insolence. 1. He looked upon the days of mourning for his father to be at hand, and therefore he prepared to succeed him, though he knew that by the designation both of God and David Solomon was to be the man; for public notice had been given of it by David himself, and the succession settled, as it were by act of parliament, in pursuance of God's appointment, Ch1 22:9; Ch1 23:1. This entail Adonijah attempted by force to cut off, in contempt both of God and his father. Thus is the kingdom of Christ opposed, and there are those that say, "We will not have him to reign over us." 2. He looked upon his father as superannuated and good for nothing, and therefore he entered immediately upon the possession of the throne. He cannot wait till his father's head be laid low, but it must now be said, Adonijah reigns (Kg1 1:18), and, God save king Adonijah, Kg1 1:25. His father is not fit to govern, for he is old and past ruling, nor Solomon, for he is young, and not yet able to rule; and therefore Adonijah will take the government upon him. It argues a very base and wicked mind for children to insult over their parents because of the infirmities of their age. 3. In pursuance of this ambitious project, (1.) He got a great retinue (Kg1 1:5), chariots and horsemen, both for state and strength, to wait on him, and to fight for him. (2.) He made great interest with no less than Joab, the general of the army, and Abiathar the high priest, Kg1 1:7. That he should make his court to those who by their influence in church and camp were capable of doing him great service is not strange; but we may well wonder by what arts they could be drawn to follow him and help him. They were old men, who had been faithful to David in the most difficult and troublesome of his times, men of sense and experience, who, one would think, would not easily be wheedled. They could not propose any advantage to themselves by supporting Adonijah, for they were both at the top of their preferment and stood fast in it. They could not be ignorant of the entail of the crown upon Solomon, which it was not in their power to cut off, and therefore it was their interest to oblige him. But God, in this matter, left them to themselves, perhaps to correct them for some former misconduct with a scourge of their own making. We are told (Kg1 1:8) who those were that were of such approved fidelity to David that Adonijah had not the confidence so much as to propose his project to them - Zadok, Benaiah, and Nathan. A man that has given proofs of his resolute adherence to that which is good shall not be asked to do a bad thing. (3.) He prepared a great entertainment (Kg1 1:9) at En-rogel, not far from Jerusalem; his guests were the king's sons, and the king's servants, whom he feasted and caressed to bring them over to his party; but Solomon was not invited, either because he despised him or because he despaired of him, Kg1 1:10. Such as serve their own belly, and will be in the interest of those that will feast them what side soever they are of, are an easy prey to seducers, Rom 16:18. Some think that Adonijah slew these sheep and oxen, even fat ones, for sacrifice, and that it was a religious feast he made, beginning his usurpation with a show of devotion, as Absalom under the colour of a vow (Sa2 15:7), which he might do the more plausibly when he had the high priest himself on his side. It is a pity that any occasion should ever be given to say, In nomine Domini incipit omne malam - In the name of the Lord begins all evil, and that all religious exercises should be made to patronise all religious practices.
Matthew Henry'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 vv5, 6, 7, 8, 9, 10, 12, 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 Then Adonijah the son of Haggith exalted himself,.... This…
Then Adonijah the son of Haggith exalted himself,.... This was his mother's name, Sa2 3:4; his father David being old and infirm, and not like to live long, notable to oppose him; and he being the eldest son, and a comely person, was inspired with ambition to set up for king:
saying, I will be king; though he knew that Solomon was appointed of God, and promised by David, and expected by the people to be king, yet he was resolved to set up himself for king, and try if he could not get himself to the throne; on this he was bent and determined:
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and he prepared him chariots and horsemen, and fifty men to run before him; just as Absalom had done, when he had the same thing in view, to make him respectable among the people, see Sa2 15:1.
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 vv5, 6, 7, 10, 11, 26, 27, 28, 29, 31, 34, 35 Then - Upon notice of the desperateness of the…
Then - Upon notice of the desperateness of the king's disease, and the approach of his death. Exalted - Entertained high thoughts and designs. I will - As the right of the kingdom is mine, ver. 6, so I will now take possession of it. Prepared - As Absalom had done upon the like occasion, chap. xv, 1.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv5, 7, 8, 9, 11, 12, 13, 20, 21, 28, 33, 34, 36, 37, 39, 40 Verse 5. Adonijah the son of Haggith] Who this…
Verse 5. Adonijah the son of Haggith] Who this woman was we know not; Adonijah was evidently David's eldest son now living, and one of whom his father was particularly fond; see 1Kg 1:6.
Prepared him chariots and horsemen] He copied the conduct of his brother Absalom in every respect. See 2Sa 15:1.
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 vv5, 6, 8, 11, 13, 19, 26, 28, 31, 33, 34, 35, 39 1Ki 1:5. Then — Upon notice of the desperateness…
1Ki 1:5. Then — Upon notice of the desperateness of the king’s disease, and the approach of his death; Adonijah exalted himself — Entertained high thoughts and designs; saying, I will be king — As the right of the kingdom is mine, (1Ki 1:6,) so I will now take possession of it. And he prepared him chariots, &c. — As Absalom had done upon the like occasion, 1Sa 15:1.
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 vv5, 6, 7, 8, 9, 11, 12, 14, 15, 16, 20, 21, 22, 24, 29, 31, 32, 33, 34, 35, 37, 39, 40 The narrative concerning - Abishag, the Shunammite (see the…
The narrative concerning - Abishag, the Shunammite (see the margin reference “a”), is introduced as necessary for a proper understanding of Adonijah’s later history (see 1Ki 2:13-25.) But even as it stands, it heightens considerably the picture drawn of the poor king’s weak and helpless condition, of which Adonijah was not ashamed to take advantage for his own aggrandizement. Adonijah was born while David reigned at Hebron, and was therefore now between thirty-three and forty years of age. He was David’s fourth son, but had probably become the eldest by the death of his three older brothers. He claimed the crown by right of primogeniture 1Ki 2:15, and secretly to his partisans (compare 1Ki 1:10) announced his intention of assuming the sovereignty. It was well known to him, and perhaps to the Jews generally, that David intended to make Solomon his successor 1Ki 1:13.
To run before him - That is, he assumed the same quasi-royal state as Absalom had done, when he contemplated rebellion 2Sa 15:1.
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 vv5, 7, 8, 9, 10, 11, 12, 13, 14, 16, 18, 20, 21, 25, 28, 33, 34, 35, 36, 37, 39, 40 Him. He was not deterred by the fate of…
Him. He was not deterred by the fate of Absalom. (Haydock) --- He was now the eldest son, and gave himself out for the presumptive heir. (Calmet) --- David is blamed for some remissness, in not repressing him; (Salien) as his conduct tended to excite confusion, and to frustrate the appointment of God. But the king was convinced that nothing would be able to disturb that order; and he would take measures, in due time, to curb the ambition of his eldest son, from which, as yet, he apprehended no danger. (Haydock) --- Old age renders people slow. (Menochius)
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 vv5, 7, 8, 9, 11, 20, 21, 28, 33, 34, 35, 39, 40 ADONIJAH USURPS THE KINGDOM. (1Ki. 1:5-31)
ADONIJAH USURPS THE KINGDOM. (1Ki. 1:5-31)
Then Adonijah the son of Haggith exalted himself--Nothing is said as to the origin or rank of Haggith, so that it is probable she was not distinguished by family descent. Adonijah, though David's fourth son (Sa2 3:4; Ch1 3:2), was now the oldest alive; and his personal attractions and manners (Sa1 9:2) not only recommended him to the leading men about court, but made him the favorite of his father, who, though seeing him assume an equipage becoming only the heir-presumptive to the throne (Sa2 15:1), said nothing; and his silence was considered by many, as well as by Adonijah, to be equivalent to an expression of consent. The sinking health of the king prompted him to take a decisive step in furtherance of his ambitious designs.
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 vv5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 28, 29, 33, 37, 38, 39, 40 ADONIJAH’S USURPATION, 1Ki_1:5-10.
ADONIJAH’S USURPATION, 1Ki_1:5-10.
5. Adonijah the son of Haggith — The fourth son of David, born at Hebron, while his father reigned over Judah only. 2Sa_3:4-5.
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Exalted himself — Became puffed up with a proud ambition, and urged his right and title to the kingdom. He was now the oldest living child of David, for Amnon and Absalom had perished, and Chileab seems to have been also dead, for we have no mention of him after his birth; so Adonijah could justly plead the rights of primogeniture. But the kingdom of Israel had not yet attained established usages as to regnal succession; and as Jehovah designated both Saul and David to the royal honours, and lifted them from obscurity to the highest position in the nation, so also he designated Solomon as David’s successor on the throne. 1Ch_22:9-10; 1Ch_28:5-6. In the face of this Divine interposition, how vain must be Adonijah’s ambition!
He prepared him chariots — Affected royal dignity, as the rebellious Absalom had done before him. 2Sa_15:1. His action was all the more culpable from the fact that a full knowledge of Absalom’s miserable end did not deter him from following in his steps.
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 vv5, 6, 7, 8, 9, 10, 11, 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 5–10. Adonijah attempts to make himself king (Not in…
5–10. Adonijah attempts to make himself king (Not in Chronicles)
5. Adonijah, the son of Haggith] He seems now to have been the eldest of David’s living sons. See the list of them 2Sa_3:2-5. Amnon and Absalom we know were dead, and of the second son, Chileab (called Daniel 1Ch_3:1), we have no notice in Scripture, so that he seems to have died young. Adonijah stands fourth in the list; of his mother’s parentage or connexion no mention is made.
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chariots and horsemen &c.] Compare the similar conduct of Absalom (2Sa_15:1) at the time of his conspiracy against his father. The words refer not to the preparation of an armament for war, but to a kingly retinue which should attend him wherever he went. The runners were a body-guard, and the word is applied (1Ki_14:27) to those guards who kept the door of the king’s house. See note there. By such a step Adonijah let his intention be known and found out who were likely to be on his side.
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 vv5, 7, 8, 9, 11, 12, 13, 14, 21, 24, 25, 29, 32, 33, 34, 35, 38, 39, 40 (5) Adonijah (my Lord is Jehovah), David’s fourth son,…
(5) Adonijah (my Lord is Jehovah), David’s fourth son, born in Hebron (2Sa_3:4), at least thirty-three years before. From the words of Solomon in 1Ki_2:22, we may gather that he claimed the throne as being now the eldest son. Hence it is probable that Chileab (or Daniel, see 2Sa_3:3; 1Ch_3:1), the second son, was dead, as well as Amnon and Absalom. The similarity between Adonijah and Absalom, in respect of personal beauty, favour with a too-indulgent father, ambition and trust in popularity, is evidently suggested by the narrative, which places them in close connection, although born of different mothers. The means, moreover, which Adonijah employed, the body-guard of fifty men, and the maintenance of “chariots and horsemen,” are exactly imitated from the example of Absalom (2Sa_15:1); and we note that the festal sacrifice, with the support of two important leaders in peace and war, recalls the same model. But Adonijah hardly shows the craft and ruthless determination of the elder rebel. His attempt on the crown seems crude and ill-planned in conception, and wanting in promptitude of action.
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 vv5–40 Then Adonijah =" Jehovah is my Lord." The fourth…
Then Adonijah =" Jehovah is my Lord." The fourth son of David, and now apparently the eldest surviving. It seems probable that Chileab, or Daniel, (1Ch_3:1) David"s second son, died in infancy. For Amnon"s death, see 2Sa_13:29; for Absalom"s, 2Sa_18:14. He must now have been between thirty-three and forty years of age (having been born in Hebron) the son of Haggith =" Festive" (Gesen.) "the dancer" (Stanley) exalted himself, saying to him self and his confederates, I will be king. It is not difficult to trace this resolve to its sources. They were
(1) his seniority. (1Ki_2:22) It is true there was no "right of primogeniture" in the Hebrew monarchy. "The God King had reserved to Himself the choice of the earthly king" (Keil). David himself was not the eldest, but the youngest brother. At the same time primogeniture, ceteris paribus, would have, and as a matter of fact had, considerable weight. The firstborn had the birthright; can we doubt he would expect the crown, and think it hard if he were passed over? (see 2Ch_21:3)
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(2) His personal attractions. Adonijah would think that his beauty and stature (Josephus mentions the latter) marked him out, as similar gifts had done Saul, (1Sa_9:2) for the throne.
(3) He was encouraged in his pretensions, if indeed they were not suggested to him, by others, by Joab, for example (see on ver. 7).
(4) Possibly love for the beautiful Shunammite and the desire to gain possession of her may have strengthened his resolves. It is noteworthy that he and his beauty are mentioned just after her and hers: and he prepared Hebrews made him chariots and horsemen rather horses, as in 1Sa_8:11; 1Ki_5:6, Hebrews The former passage almost settles the meaning here. Keil assumes that a mounted escort is meant and fifty men to run before him as Absalom before him. (2Sa_15:1) Adonijah seems in every way to have imitated Absalom. Josephus says he resembled him in disposition. Chariots, horses, and outrunners are mentioned (1Sa_8:11) as the very first of the king"s insigina. Horses were such natural and familiar tokens of royal state (not being employed in agriculture or for travelling), that the Hebrew kings were warned (Deu_17:16) against multiplying them. Outrunners again, such as the Roman emperors had (called by them cursores), and such as we find at the present day in Egypt, footmen who precede the chariot at full speed, and by their shrill cries clear the way, are admirably calculated to impress the public mind. According to Morier, "runners before the king"s horse in Persia are indispensable to the royal state." Adonijah hoped by this display of regal pomp to win the suffrages of the people.
Ver. 5 sqq. with 1Ki_2:13 sqq.
Adonijah"s history and its lessons.
I HE WAS A SPOILT CHILD. father had not displeased him at any time.". (1Ki_1:7) There is no greater unkindness and injustice to a child than over indulgence. The child is the father of the man. The boy who has all his own way will certainly want it in after life, and will not get it, to his own disappointment and the unhappiness of all around him. He that loveth his son chasteneth him betimes. David was probably so engrossed with public cares and duties that his first care, after God his family was neglected. How unwise are those parents who devolve the care of their children at the most critical and impressionable time of life on domestics, who are often ill suited or unequal to the charge. One of the first duties a child demands of its parents is that it should be corrected and conquered. The will must be broken in youth. The sapling may be bent, not so the trunk. David"s unwise indulgence, his sparing the rod, prepared a rod for his own and Adonijah"s back. It was the sin of Eli that "his sons made themselves vile and he restrained them not." And one sin of David was that he had not checked and "displeased" this wilful son.
II HE WAS ENDOWED BY NATURE WITH A DANGEROUS PROPERTY. "He also was a very goodly man." Gifts of form and feature, much as all admire them, and much as some covet them, are frequently a snare to their possessor. Perhaps, upon the whole, personal beauty has oftener proved a curse than a blessing. "For the most part," says Lord Bacon, "it maketh a dissolute youth." Oftener still it spoils the character. The conceit of the Platonists, that a beautiful body loves to have a beautiful soul to inhabit it, is unhappily not borne out by facts. "A pretty woman," it has been said, and it is often true, "adores herself" (Eugenie de Guerin). The natural tendency of this possession is to engender pride, selfishness, conceit, ambition. A striking exterior has often cost its possessor dear. It did both Absalom and Adonijah no good. It is worthy of notice that it was David"s goodly" sons conspired against him, and it was his fair" daughter Tamar was dishonoured. Adonijah"s face was an important factor in his history: it contributed to his ruin. It favoured, perhaps it suggested, his pretensions to the throne. He thought, no doubt, "the first in beauty should be first in might." Had he been blessed with an insignificant appearance he would probably have saved his head. As it was, courted and admired, he thought the fairest woman of her time was alone a fit match for him; and pride whispered that a man of such a presence was marked out for a king, and so urged him to his ruin. Let us teach our children to covet only "the beauty of the soul.
III HE WAS CURSED WITH AN INORDINATE AMBITION. "I will be king." "Cursed," for it has cursed and blighted many lives. Like the ignis fatuus, it has lured men to their destruction. It has been well called "a deadly tyrant, an inexorable master." "Ambition," says the most eloquent of divines, "is the most troublesome and veratious passion that can afflict the sons of men. It is full of distractions, it teems with stratagems, and is swelled with expectations as with a tympany. It is an infinite labour to make a man"s self miserable; he makes his days full of sorrow to acquire a three years" reign." What a striking illustration of these words does Adonijah"s history supply. If he could but have been content to fill the second place he might have lived honoured, happy, and useful. But ambition soured and then cut short his life. How much of the misery of the world is caused by despising "that state of life unto which it has pleased God to call us" and stretching out after another for which we are not fitted. Adonijah"s history teaches this lesson Solomon may have partly drawn it from his life and death goeth before destruction," etc.
IV HE STOOPED TO UNWORTHY MEANS TO ATTAIN HIS OBJECT. "Chariots," "horses, fifty men to run before him." It is much like the Roman device, "Panem et circenses." History repeats itself. But these things were almost innocent compared with the measures he took when these failed. The smooth intrigue of a marriage, the employment of the king"s mother as his tool, the plausible words, the semblance of resignation to the Divine will and all this to overthrow a brother who had generously spared his life. And all this was the outcome of ambition ambition which makes men trample on the living and the dead. Alas! we never know to what base courses we may be reduced if we once embark in immoral enterprises. Adonijah"s "I will be king" led to conspiracy, rebellion, intrigue, ingratitude; to defiance of a father, of a brother, of God.
V HE WAS NOT WITHOUT WARNING, BUT IT WAS IN VAIN. The failure of his first conspiracy, the abject terror which followed, the flight to the sanctuary, the terrified clinging to the horns of the altar, the piteous entreaty for life these things should have been remembered, should have "changed his hand and checked his pride." Still more, his brother"s magnanimity, "there shall not a hair of him fall to the earth;" or, if not that, his message, "If wickedness be found in him he shall die." All are of no avail. The passion for empire, like the passion for play, is almost incurable. Adonijah was playing for a throne: he staked honour, safety, piety and lost. He played again and this time a drawn sword was suspended over his head he staked his life, and lost it.
VI HE WAS SUDDENLY CUT OFF, AND THAT WITHOUT REMEDY. And this was the end of the spoiled child, of the "curled darling;" this the end of his pomp and circumstance, of his flattery and intrigue, of his steadfast resistance of the will of heaven that the sword of the headsman smote him that he died. Instead of the throne, the tomb; instead of the sceptre, the sword. Chariots and horses, visions of empire, visions of love one fell thrust of the steel put an end to all that. Died Adonijah as a fool dieth, ingloriously, ignobly. "When we are dead, all the world sees who was the fool." Adonijah"s death was the fitting and natural conclusion of his life. He has sowed to the wind: what wonder if he reaps to the whirlwind.
Adonijah and the Lord"s Anointed.
The conspiracy of Adonijah and its issue may suggest some lessons as to the kingdom of Christ and those who oppose His reign. For consider
I SOLOMON IS A TYPE OF OUR BLESSED LORD. This is universally allowed. The true "son of David" is the Son of God. He is the Divine Wisdom, the true Anointed One, the eternal King of Israel. Solomon "the peaceful" prefigured the great "Prince of Peace.
II THE KINGDOM OF SOLOMON FORESHADOWED CHRIST"S REIGN. This is taught "by most certain warrants of Holy Scripture" (see Luk_1:32, Luk_1:33, and cf. 2Sa_7:11, 2Sa_7:12; Psa_72:11, Isa_9:7 Isa_16:5; Jer_23:5)
III THE OPPOSITION TO SOLOMON"S RULE PREFIGURED THE RESISTANCE OF THE POWERS OF THIS WORLD TO CHRIST. The second Psalm, the primary reference of which is to Solomon, has its absolute fulfilment in our Lord. (Act_4:25-27) Note here
(1) As against Solomon were leagued princes, priest, and general, so against the Christ were gathered tetrarch, priests, and proconsul.
(2) As the aid of religion was invoked against Solomon by Adonijah and Abiathar (note on ver. 9), so it was invoked against our blessed LORD by Annas and Caiaphas (St. Mat_26:65; St. Joh_19:7) In bothcases, religion was used as a cloke. Now observe
IV THE COURSE OF ADONIJAH"S CONSPIRACY FORESHADOWS
(1) THE BRIEF SUCCESS, AND
(2) THE SUDDEN OVERTHROW, OF THE POWERS OF EVIL.
(1) The brief success. As for a time everything seemed to favour the conspirators David"s indecision, Adonijah"s following, etc. so now the powers of this world seem to have their own way. The silence of God, a corrupt priesthood, physical force, the chariots and horses of the world, the pomp and glitter of wealth all seem to promise success. The cause of Christ, like that of Solomon, seems to be desperate. But
(2) The sudden overthrow. In the very hour of apparent success, amid cries of "God save King Adonijah," the trumpet blast proclaimed the destruction of their hopes, and the trembling and terrified guests hurriedly dispersed to their homes. So, at the trump of the archangel, if not before, the "gates of hell" shall be overcome and the enemies of our Lord shall be put to confusion, and flee to the mountains and hills to cover them. (Luk_23:30) Meanwhile the Church and her ministers, like Bathsheba and Nathan, must cry to the Eternal Father, "Lord, how long"? (Rev_6:10)
V THE DURATION OF THE CONSPIRACY PREFIGURES
(1) THE BRIEF REJECTION AND
(2) THE ETERNAL REIGN OF CHRIST.
The conspiracy lasted at the longest a few weeks; the peaceful reign of Solomon extended over forty years. The conspiracy against Christ has lasted over 1800 years for "we see not yet all things put under him but what is this compared with eternity, and "He shall reign forever and (Rev_11:15; cf. Dan_6:26)
VI THE END OF THE CONSPIRATORS FORESHADOWS
(1) THE JUDGMENT AND
(2) THE DOOM OF THE ENEMIES OF CHRIST.
(1) The judgment. No sooner was Solomon anointed king than he sate in judgment upon Adonijah (ver. 52), and no long time afterwards upon Joab and Abiathar.
(2) The doom. He condemned Abiathar to banishment, (1Ki_2:26) and appointed Adonijah and Joab to be slain. Even so our Lord will presently sit upon the judgment throne and will in like manner banish ("Depart, ye cursed") and deliver to death ("These mine enemies, which would not that I should reign over them, bring hither and slay them before me") the opposers of His glorious reign.
HOMILIES BY A. ROWLAND. Ver. 5.
The sin of ambition.
Ambition is not always wrong. It is a common inspiration; and when the desire for distinction is associated with fitness for it, the call to effort and advance is from God. But for such ambition the world would stagnate. When the schoolboy is working for a prize, when the writer or speaker resolves to be amongst the foremost men of his age, when the man of business presses on towards the front ranks in the commercial world, we see what should be applauded and not condemned, so long as lawful objects are sought by lawful means. Let us, in all our pursuits, remember God"s laws for exaltation. Men are to go higher, when they have fulfilled the duties of the lower sphere. They are to rise on performances, and not on discontent. Hence, if ambition be conscientious, it will prompt to the minutely faithful performance of trivial duties. With a tireless hand crooked things will be made straight, and rough places plain, before the glory is revealed. If, however, ambition be not ruled by righteousness, or modified by love, if it is regardless of the rights of others and of the will of God, then it is a sin; the sin which was the herald of disobedience and death, the source of the tyranny and bloodshed which have desolated the world. It was this sin of which Adonijah was guilty when he "exalted himself, saying, I will be king!
Let us see wherein the sinfulness of his sin lay.
I THIS AMBITION PROMPTED ADONIJAH TO AN INFRINGEMENT OF THE DIVINE ORDINANCE. It has been said that his act was natural, though foolishly precipitate; for, according to the usual law of primogeniture, he had a right to expect the throne. But the law of primogeniture was never the law of the kingdom of Israel, which in spirit was a theocracy throughout. The invisible King distinctly reserved to him. self the right of appointment. (Deu_17:14, Deu_17:15) True, seniority was a tacit indication of the Divine will, but this was always overruled by any special revelation of God"s choice. He who had chosen David from amongst his brothers, chose Solomon, and there was fitness in the choice; not only because as a man of peace he was qualified to build the Temple, (1Ch_22:8, 1Ch_22:9) but also because his succession was a pledge to his parents, and to all the people, that after the death of their first child the sin of David and Bathsheba was buried in oblivion. (comp. Psa_51:2, Psa_51:7, Psa_51:9, with. Isa_43:25, etc.) This Divine choice was publicly known.Nathan sided with Solomon not as "the leader of a court cabal," but as the prophet of the Lord; and Adonijah himself was well aware of the election of his brother. (1Ki_2:15) When Adonijah said "I will be king," he deliberately set up his will against God"s. A deep significance underlies God"s choice of men. He elects according to fitness and fits according to election, so that there is ultimate harmony between circumstances and character. The two sons of Zebedee were taught this. They had as much seeming right to the place of honour which they sought as had Adonijah to the throne. They belonged to "the twelve," were personally beloved of their Lord, and their mother was related to the Virgin Mary, and was of those who ministered to Jesus. But Jesus said, "to sit on my right hand and on my left is not mine to give, but it shall be given to those for whom it is prepared of my Father." In other words, honours would be given by law and not by favour; not from arbitrary impulse, but from a knowledge of what was right and fitting. Draw lessons of contentment from the assurance that our lot is appointed by God. Show the necessity for our own sakes of submissiveness in prayer, lest God should give us our request and send leanness into our soul.
II THIS AMBITION WAS A CRAVING FOR OUTWARD HONOUR, AND NOT FOR INWARD WORTH. He prepared him chariots and horsemen and fifty men to run before him. " His ambition was to have these for their own sakes, not to increase his influence for good. Nor was he the last man who cared for glitter and show. The candidate for a competitive examination, who seeks only for honours, and cares nothing for the learning and studious habits which may be acquired, will never be a true student. So with the professional man who works for money only, etc. Honours thus won are unsatisfying and transient. Their worth is fitly represented in the ceremonies observed at the coronation of a Pope. The M. C. holds in one hand a lighted taper, and in the other a reed surmountedby a piece of flax. The flax is ignited and flashes up into light, but in a few moments the flame dies out and the thin ashes fall at the Pontiffs feet, while a sonorous voice chants the words, "Pater sanctus, sic transit gloria mundi." The pagans understood to some extent the lesson we seek to enforce. Their temple of honour had only one entrance, and that was through the temple of virtue. Over the gates of the kingdom of Christ these words are written, "He that humbleth himself shall be exalted, and he that exalteth himself shall be abased." In the day when spiritual realities shall be revealed there shall be not the glorification, but the manifestation of the sons of God," and in the outcome of character inwrought by God"s Spirit true and lasting glory shall be found.
III THIS AMBITION ASSERTED ITSELF WITH A COMPLETE DISREGARD FOR THE RIGHTS OF OTHERS. David still reigned; Solomon was his appointed successor; but Adonijah trampled their rights beneath his feet as he mounted the throne. Selfishness is the chief of those elements in ambition which constitute its sinfulness. Hence we may test ambition, by asking ourselves how we regard our competitors. If a man envies others; if, without compunction, he will crush another to the wall that he may pass him by; if he refuses to help another in sore straits, who is within his reach, on the ground that every man is for himself; then his ambition is a sin. This is more clearly revealed by our Lord than by the old dispensation. He has taught us not only to love our neighbours, but our competitors, and even our foes. He has urged us to "bear one another"s burdens," to deny ourselves, and take up our cross to follow Him. The Christian Church has a sacrifice for its basis, and a cross for its banner.
IV THIS AMBITION WAS NURTURED IN DEFIANCE OF SIGNIFICANT WARNING. Adonijah repeated his brother"s offence. (Comp. 2Sa 15) He knew how that bright young life had closed in darkness, when Absalom died helpless and unpitied by the hand of Joab. He had often seen his father sitting looking at himself with a far off look in his eyes, as if he still were saying, "O, Absalom, would God I had died for thee, O Absalom, my son, my son!" Yet the same sin which had been so signally punished he resolved to commit. History is crowded with illustrations of the fact that men who have lived as Adonijah did have found their honours unsatisfying, and have died in disappointment and despair. Alexander, who conquered the world, died, after setting fire to a city, in a scene of awful debauchery. Hannibal, who at one time could fill three bushels with the gold rings of fallen knights, died by poison, administered by his own hand, unwept in a foreign land. Caesar, who conquered eight hundred cities, fell stabbed to the heart by his friends, in the place of his noblest triumph. Napoleon, the conqueror of Europe, died a heart broken captive. It has been writ large, in letters of blood, so that he who runs may read, "the expectation of the wicked shall be cut off!
Conclusion. Will you, with the nobler possibilities set before you in the gospel, whom angel voices are calling to higher things, whose conscience is whispering of duty and love, to whom Christ, the suffering Saviour, the King of Glory, says, "Follow Me!" will you, like Adonijah, turn to the ways of self indulgence and vainglory, to prove as he did that "the wages of sin is death. A.R. In Glbeon the Lord appeared unto Solomon in a dream cf. Num_12:6. A vision is not necessarily implied (as in Gen_28:12; cf. 15:12), though he may have seen some angelic form (angelus in Dei nomine ei apparuit loquens. Grotius) of course, only in his dream. Mat_1:20 Mat_2:12. Probably "appeared" is the equivalent of "revealed Himself." Bahr by night; and God said, Ask what I shall give thee cf. Mat_7:7. This was the answer to the sacrifices. The night was probably that which followed the last day on which they were offered (ver. 15).
Vers. 5-15.
God"s Gifts and Solomon"s Choice.
God said, Ask what I shall give thee," etc. "Happy Solomon!" we exclaim, as we read these words. He had all that earth could give already
youth, wealth, prosperity. glory, greatness. He stood already on thetopmost pinnacle of human felicity. And now Heaven offers him his choice of blessings; now the treasure house of the infinite God is opened, and he is bidden to take what he will. Behold the favourite of Heaven! It is indeed true "there was none like thee before thee, neither after thee shall any arise like unto thee" (ver. 12). But stay! Solomon"s is not an exceptional case. If we have not his temporal advantages, we may share his spiritual blessings. For to us to all, that is, who, like Solomon, "love the Lord does the same voice speak, saying, "Ask what I shall give thee." Yes; He who spake to this new crowned king in the night visions hath in these last days spoken unto us by His Son, saying, "Ask, and it shall be given you." Let us consider
I LIKE SOLOMON, WE ARE COMMANDED TO ASK. It is not that we are permitted so to do: it is made a positive duty. If we do not ask, we sin. "Ask," "seek," "knock these are the injunctions of our Lord and Master. Asking is an essential part of our religion. "Prayer is the Christian"s vital breath.
II LIKE SOLOMON, WE HAVE BUT TO ASK, AND GOD WILL GIVE. Solomon was not a favourite of Heaven. God has no favourites that would argue imperfection in the Deity. "Every one that asketh receiveth," etc. "Whosoever shall call on the name of the Lord," etc. "If any of you lack wisdom, let him ask of God....and it shall be given him." If we have not wisdom, blessing, pardon, peace, it is all for want of asking. God is "more ready to hear than we to pray." And observe here: we are commanded to ask, and God is sure to give, because He loves to give; it is His nature and property to give. Not only (as has been beautifully said) is "the greatest Being in the world the greatest giver." but it is an essential part of His perfections to give. We often say "It is more blessed to give than to receive," but God acts on this principle. It is the nature of man to take. The first lesson the child learns is to grasp. Covetousness, the desire to have, is a part of our being. It is a part of His being to desire to impart. He abhors a vacuum.
III LIKE AHAZ, MANY SAY, "I WILL NOT ASK." They will not believe in the wonderful charity of God. To some it seems too good to be true. But many have no room for God"s gifts. Their heart is full already. "No room for Him in the inn.
IV LIKE SOLOMON, LET US ASK THE BEST GIFTS. That is an instructive fable which tells how Hercules, on attaining manhood, went out into solitude, and sitting down there, deliberated long and anxiously with himself which of the two ways before him it were better to take the way of pleasure, or the way of virtue. Such a crisis, involving such a choice, happens in every life. Solomon must now make his choice, and it really lies between pleasure and duty, between temporal and eternal blessings. He may choose glory, wealth, renown in a word, earthly pleasure and prosperity or he may choose character, wisdom, goodness; in other words, heavenly and abiding treasure. We know which he chose. So each one of us has to choose in turn between the showy and the solid, between the higher and the lower, between God and Mammon.
Once to every man and nation, comes the moment to decide In the strife of Truth with Falsehood, for the good or evil side. Then it is the brave man chooses, while the coward stands aside, Doubting in his abject spirit, till his Lord is crucified.
V IF, LIKE SOLOMON, WE CHOOSE THE BEST GIFTS, THE OTHER AND INFERIOR BLESSINGS ARE THROWN IN WITH THEM. Consider: God gave Solomon wisdom because he asked for it, and at the same time gave him wealth because he did not ask for it. His choice of the higher showed he was fit to be entrusted with the lower. The gifts men covet most, viz., "riches and honour," are of so little account with God that He adds them as a make weight. Just as when we buy a jewel the case is thrown in as part of the purchase, so those who choose the better part receive at the same time all that is necessary for them. "Seek ye first the kingdom of God and his righteousness, and all these things shall be added unto you." And here again observe, that not only is it God"s nature to give, but to give "exceeding abundantly, above all that we ask or think." He is "wont to do more than either we desire or deserve." Thus the disciples asked for a form of prayer. (Luk_11:1) Our blessed Lord gave them their desire, and gave at the same time what they never dreamed of asking for some precious directions as to the spirit of prayer, as to perseverance in prayer, etc. (ib. vers. 5-18). The same idea is embodied in a stanza of Wordsworth"s
I knelt before Thy gracious throne, And asked for peace with suppliant knee; And peace was given; not peace alone, But love and joy and ecstasy.
It was in the night visions that God spoke to Solomon. It is in no dream, no vision, but in His own written word, He says to us, "Ask what I shall give thee. Which shall we imitate, Solomon or Ahaz? Shall we have all or none? But it may be said, Solomon"s wisdom did him no great service after all. His prayer did not keep him from falling. But why was this? It was just because he ceased to care for wisdom and piety, and ceased to ask for it. Learn, then, in conclusion
VI IF, LIKE SOLOMON, WE CEASE TO COVET THE BEST GIFTS, AND CARE ONLY FOR THE LOWER, WE SHALL CERTAINLY LOSE THE FORMER, AND MAY POSSIBLY LOSE BOTH. So that Solomon"s prayer may teach us this last lesson, that "men ought always to pray, and not to faint." Yes, it seems, as we think of the beginning and then of the end of this puissant prince it seems as if his father"s last words must have been prophetic thou seek him, he will be found of thee; but if thou forsake him, he will cast thee off forever"; (1Ch_28:9) and Solomon"s fall solemnly echoes and emphasizes the words which follow O that he had laid them to heart!Take heed now (ver. 10).
HOMILIES BY A. ROWLAND Ver. 5. SERMON FOR CHILDREN.
Waiting for God"s voice.
Little children are sometimes intended to do great things. God has a special place foreveryone to fill. Sometimes the child who is least thought of in the home or in the class is to have the noblest destiny. Two brothers once lived in the same tent. One was brave and manly, a great hunter, and a popular, generous man, but his younger and feebler brother, Jacob, became greater than he. In Jesse"s family at Bethlehem there were young men, tall, comely, and heroic, yet their shepherd brother, whom they despised, was chosen to be their king. Now in David"s own family God made His choice; and overlooking the beautiful Absalom, and the ambitious Adonijah, he selected Solomon, their youngest and gentlest brother, to be king over one of the richest kingdoms in the world, and to rule His own people in the time of their greatest prosperity. It may be that some lads here, who are little thought of, may become the leaders of a nation to a nobler life, the teachers of their age, to whom the world will gladly listen. But whatever sphere you have to fill, you will only be ready to fill it well when you begin, as Solomon began his reign, by listening to the voice of God. This was the most interesting part of Solomon"s life. He was now at his best. Ascending his father"s throne, he was conscious of his responsibility, and asked God to give him wisdom. (Jam_1:5, Jam_1:6) In youth our future is generally decided. If we go wrong then, it is not easy to be set right. An injury done to a living thing during its growing time is irreparable. The man who was crippled when he was a child, the tree blasted when it was a sapling, cannot by any subsequent care be made straight and whole. Solomon, however, started well going up to the ancient tabernacle in Gibeon, to offer sacrifice to the Lord.
Let us see what preparation Solomon had for the dream spoken of here. Many a child says, "I wish God would come to me, and tell me I might ask for whatever I liked. I often say my prayers, but God does not seem real to me. I never see Him or hear Him." You will not see Him as did Solomon, nor hear Him as did Samuel. But you may feel Him in your thoughts in the prompting to do right, or to speak the truth when doing this may get you into trouble; and in the relief and rest you know after telling God about the sorrow you have. Quote part of Faber"s hymn: "Dear Jesus, ever at my side." Tell some story of a child who has found help, relief, and rest in prayer. This will bring the old story of Solomon near to the experience of children.
Three things prepared Solomon for listening to God.
I SOLOMON HAD COME FROM WORSHIP. Describe the old tabernacle, now pitched on the top of the hill at Gibeon; the coming of the procession of nobles, soldiers, priests, etc., to the sacred festival; the offering of the thousand victims; the song of praise, the united prayers, etc. This worship prepared the young king for his dream. Children go to Sunday schools who are seldom found in God"s house. Trace the lads and girls leaving the senior classes to spend their Sundays in pleasure and sin their forced merriment, their aching hearts. Trying to forget God, theyare not prepared to see Him as Solomon did. Contrast with this the day spent in worship. The children whose hearts are uplifted by songs of praise, who have been hearing of the love of God in Christ, who have been reminded of those who knew the Lord, are prepared to say, as Samuel said, "Speak, Lord, for thy servant heareth!
II SOLOMON WAS ALONE WITH GOD. The crowd had dispersed. The shouts, and songs, and music were silent. The stars shone down on the camp, and in his own royal tent the young king had retired to rest. As he slept he dreamed, and a happy night followed a holy day. Dreams were often used by God in olden days. Give examples. These were overruled, but they were natural. A dream is the product of familiar thoughts. Boys don"t dream of protoplasm, of which they know nothing, but of cricket, lessons, companions, etc. The elements of a dream are in the mind before sleep; e.g. , the Midianitish soldier dreamt of a barley cake, which was his ordinary food; the Egyptian butler, of Pharaoh"s cup; the baker, of his white baskets of bakemeats, etc. So Solomon had been thinking about his kingdom the greatness of his father, the overruling providence of God; he had been filled with a desire to rule wisely, had been fired with devotion during the day, and all these things re-appeared in his dream. If you have never had such dream, you have had quiet times when you were ill, or before going to rest, when God seemed real to you. Recall the first time when the old form of prayer had a new meaning, when God seemed close, and loving, and gracious. An example from child life may be readily found.
III SOLOMON WAS LISTENING TO GOD, who said, "Ask what I shall give thee." Sometimes children wish that the fairies, of whom they read, actually existed; that one, with her fair form and beautiful wand, would come and say, "Ask what I shall give thee." Many, like Cinderella, would exchange drudgery for glitter. God does not do this. If He did, many of us would ignorantly ask for foolish things. We do not know what we shall be doing or wanting even tomorrow. If you were going abroad and did not know for what country you were destined, nor even whether it was hot or cold, civilized or uncivilized, it would not be wise to provide things on the chance they might be useful. You might get weapons of defence for a country where they would not be wanted, and have to wear in the tropics clothing only suited to the polar seas. It would not be really kind for your father to say, "Now go into that shop, and get whatever you like." You would say, "No, thank you; as you know where I am going, and I don"t, I would rather trust you; though if you think it would be good, I should like this, or that." So we are taught to pray to our Heavenly Father. Give examples. Sometimes God does give us what we foolishly choose, as the father did to the prodigal, and then sorrow teaches us the folly of our self will The freedom to ask anything can only be given safely to those who are like Solomon. He had just given himself up to God as a living sacrifice, and had asked God to accept him and use him for His service; for it was this which he expressed by his offering of a thousand burnt sacrifices. (Rom_12:1) If you can say in your heart, "Lord, I want to become like Jesus Christ, and always to be obedient to Thy will; ! long to be earnest and humble, and pure, and loving, and to live altogether for Thee;" then He says, of all that will keep you toward that, "Ask and ye shall receive, and your joy shall be full.
Show the necessity of prayer to children; point out their special temptations to neglect it; and close by the story of Esther going into the king"s presence with trembling, only to see the golden sceptre extended, and to hear the gracious encouragement, "What is thy petition, and what is thy request? and it shall be done unto thee!" "When thou saidst, "Seek ye my face," my heart said unto Thee, "Thy face, Lord, will I seek. A.R.
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 vv5, 8, 22, 36 Then Adonijah the son of Haggith exalted himself.
1Ki_1:5-53
Then Adonijah the son of Haggith exalted himself.
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Usurpation
David is old and stricken in years. Round about him there are certain proceedings which are almost always associated with the death of great men. There are persons who are wondering who will succeed to the throne. One man has made up his mind that he will be the king. Could we understand all that is going on in the minds of our friends when we ourselves arc approaching the hour and article of death, we should be surprised by some revelations of character which we had little suspected. Adonijah said, I will be king (1Ki_1:5). How certainly, then, he will not! Adonijah the son of Haggith exalted himself. He did not hear the voice sounding far away in the coming time which said, Whosoever exalteth himself shall be abased. You will find that Adonijah was a spoiled child, for his father had not displeased him at any time in saying, Why hast thou done so? (1Ki_1:6). That is the explanation. Every will has to be broken, and it ought to be broken as soon as possible; it is not as if the will could go on always having its own way, marching from conquering to conquer, going on from throne to throne; it is the law of life, and it is the most solemn fact in personal history, that the will must be broken, in the sense of being subdued, chastened, made to feel that there are other wills in creation, and that peace can only come by mutual understanding and concession. How cruel, then, are parents! They think they are kind, but their kindness is the worst form of cruelty. How would it be in physical matters? You say that a mans hand is out of action, and the doctor says that hand might have been as good as the other if the infirmity or accident had been attended to when the child was young. That we call reason. A child does not see straightly; its eye is somewhat askance; and the doctor again says that eye could have been made perfectly right if it had been attended to when the child was young. When the doctor says that, everybody looks upon him as a wise man. So many things ought to have been done when we were young! Yet we ourselves will not do them to those who are young, and who depend upon us for discipline, education, and general training. When Adonijah said, I will be king, he carried to its logical issue the training which he had received, or lacked, at home. How will he set about this business? Exactly like a spoiled child. There is a striking consistency in all the parts of his character and action. If you ask for his programme, you may yourself write it for him; them is no need to make inquiry as to what he will do. Spoiled children can only do one thing. They are absolutely destitute of originality. What, then, does Adonijah do? He copied, Absalom,. whom in some degree he resembled, being also a very goodly man. That is to say, a well-favoured man physically; good to look upon, a handsome, noble figure. What will Adonijah do? The answer is in the fifth verse: He prepared him chariots and horsemen, and fifty men to run before him. How will Adonijah proceed? quite consistently. In the seventh verse we find him still pursuing the same level of thought and purpose: And he conferred with Joab the son of Zeruiah, and with Abiathar the priest. What was Abiathar the priest? the priest of the tent in which the ark of God was kept? or was he but some subordinate, good and honest in his own way, hut a little tempted to believe in chariots and horses and forerunners and outriders? Alas! it is possible for a priest even to be so demented. This was the bound of Adonijahs counsel; the crafty Joab and Abiathar. Not the people. The people were to be taken by a storm of music. That was Adonijahs great plan for taking the nation! But the people are wiser than they are often thought to be. Have faith in the people. You cannot easily measure them. Taken one by one, they do not seem to amount to much; but when they touch one another, and feel the contagion of sympathy and the inspiration of common interests; when they listen as one man to the voice of the declaimer or the charmer, the reasoner and the statesman, they know who is right and who is wrong. Why these signs of masonry? Why this desire to get away from the society of pure women and frank children, question-asking youth, and unsuspecting love! Why did you not call Zadok and Nathan and Solomon? Out of thine own month I condemn thee. The honest man would have said, Let all come; this thing shall not he done in a corner; it is right, sound, clear-hearted, through and through--come one, come all, and guide me if I am wrong. The right man need not be in any hurry. He will be sent for in due time. What became of Adonijah? He feared because of Solomon, and arose, and went, and caught hold on the horns of the altar--the projecting pieces of wood overlaid with gold, to which the sacrifices were fastened with bands or ropes. Laying hold of these, he thought he had the right of asylum; and he feared Solomon, saying, Let King Solomon swear unto me to-day that he will not slay his servant with the sword (1Ki_1:50-51). Whosoever exalteth himself shall be abased. Adonijah, who began by saying, I will be king, ended by saying, I am a servant. See the end of all vanity, foolish conceit, mistaken and selfish ambition; so Solomon, being a king in very deed, said: He shall have a conditional pardon--If he will shew himself a worthy man, there shall not an hair of him fall to the earth: but if wickedness shall be found in him, he shall die (1Ki_1:52-53). So Adonijah became a ticket-of-leave man. What a fame! but right. Do not let us mistake this: for we are all ticket-of-leave men. Let there be no boasting. We are all out of hell conditionally. (J. Parker, D. D.)
Adonijah
I. Beware of ambition. When regulated, restrained, and guided, ambition serves a good end. It rouses to activity, and it tends to produce a generous and noble character. But when it is inspired only by selfishness, by the desire simply to attain to a certain position, so that vanity may be indulged and pride gratified--by the determination to outstrip your fellows and win certain prizes for which they too are toiling;--when, in short, there is nothing but self to be consulted and flattered and appeased, it is dangerous. It may lead you to do much that is evil, to trample on that which is sacred, to break through and cast down the barriers which Gods law has erected around you, to despise the nearest and dearest relationships of human life. Under its withering influence he loses sight of the eternal in the temporal, ignores the spiritual in the carnal, and forgets God in self! There is no ban laid by God on advancement or getting on. You are not forbidden to attain earthly honours, to acquire what are called the worlds good things. But then, recollect, you must regard them only as subordinate to higher things. Seek ye first the kingdom of God, and His righteousness, and all these things shall be added unto you.
II. Beware of disobedience to parents. It may be an old, but it is a permanent command, Honour thy father and thy mother, etc.
III. Beware of evil associations. The unholy alliance at Enrogel broke up, immediately on the arrival of adverse tidings. Joab, Abiathar, and their confederates disappeared, and left Adonijah to his own devices. There was no deep affection, and no bond of pure love to keep them together; selfishness was at the root of the association. They fawned, and flattered, and fled. Wicked men do not care for their companions beyond the point of advantage. They have no interest in each others welfare, and they are suspicious of each others designs and of each others fidelity. Accomplices and partners in guilt indulge in mutual accusations and revelations which show the slender nature of the tie which binds them together. There is no love--no true, deep, self-sacrificing love--such as dwells in the hearts of Christian brethren, united in Jesus Christ. (A. Williamson.)
When the play is out
Honour must put off the robes when the play is done, make it never so glorious a show on this worlds stage; it hath but a short part to act. A great name of worldly glory is but like a peal rung on the bells, the common people are the clappers, the rope that moves them is popularity; if you once let go your hold and leave pulling, the clapper lies still, and farewell honour. (T. Adams.)
Ambition, destructive
The principal thing that excited the public hatred, and at last caused the death of Julius Caesar was his passion for the title of king. It was the first thing that gave offence to the multitude, and it afforded his inveterate enemies a very plausible plea. (Plutarch.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v5 "The kings word hath power; and who may say…
ADONIJAHS REBELLION
1Ki_1:5-53
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"The kings word hath power; and who may say unto him, What doest thou?"- Ecc_8:4
THE fate of Amnon and of Absalom might have warned the son who was now the eldest, and who had succeeded to their claims.
Adonijah was the son of Haggith, "the dancer." His father had piously given him the name, which means "Jehovah is my Lord." He too, was "a very goodly man," treated by David with foolish indulgence, and humored in all his wishes. Although the rights of primogeniture were ill-defined, a kings eldest son, endowed as Adonijah was, Would naturally be looked on as the heir; and Adonijah was impatient for the great prize. Following the example of Absalom "he exalted himself, saying, I will be king" and, as an unmistakable sign of his intentions, prepared for himself fifty runners with chariots and horsemen. David, unwarned by the past or perhaps too ill and secluded to be aware of what was going on put no obstacle in his way. The people in general were tired of David, though the spell of his name was still great. Adonijahs cause seemed safe when he had won over Joab, the commander of the forces, and Abiathar, the chief priest. But the young mans precipitancy spoiled everything. David lingered on. It was perhaps a palace-secret that a strong court-party was in favor of Solomon, and that David was inclined to leave his kingdom to this younger son by his favorite wife. So Adonijah, once more imitating the tactics of Absalom, prepared a great feast at the Dragon-stone by the Fullers Well in the valley below Jerusalem. He sacrificed sheep and fat oxen and cattle, and invited all the kings fifteen sons, omitting Solomon, from whom alone he had any rivalry to fear. To this feast he also invited Joab and Abiathar, and all the men of Judah, the kings servants, by which are probably intended "all the captains of the host" who formed the nucleus of the militia forces. {1Ki_1:9-25} At this feast Adonijah threw off the mask. In open rebellion against David, his followers shouted, "God save king Adonijah!"
The watchful eye of one man-the old prophet-statesman, Nathan-saw the danger. Adonijah was thirty-five; Solomon was comparatively a child. "Solomon, my son," says David, "is young and tender." What his age was at the date of Adonijahs rebellion we do not know, Josephus says that he was only twelve, and this would well accord with the fact that he seems to have taken no step on his own behalf, while Nathan and Bathsheba act for him. It accords less well with the calm magnanimity and regal decisiveness which he displayed from the first day that he was seated on the throne. The Greek proverb says, "Power shows the man." Perhaps Solomon, hitherto concealed in the seclusion of the harem, was, up to this time, ignorant of himself as well as unknown to the people. Being unaware of the boys capacity, many were taken in by the more showy gifts of the handsome Adonijah, whose age might seem to promise greater stability to the kingdom.
But Solomon from his birth upwards had been Nathans special charge. No sooner had he been born than David had entrusted the infant to the care of the man who had awakened his slumbering conscience to the heinousness of his offence, and had prophesied his punishment in the death of the child of adultery. An oracle had forbidden him to build the Temple because his hands were stained with blood, but had promised him a son who should be a man of rest, and in whose days Israel should have peace and quietness. {1Ch_22:6-9} Long before, in Hebron, David, yearning for peace, had called his eldest son Absalom ("the father of peace"). To the second son of Bathsheba, whom he regarded as the heir of oracular promise, he gave the sounding name of Shelomoh ("the peaceful"). But Nathan, perhaps with reference to Davids own name of "the Beloved" had called the child Jedidiah ("the beloved of Jehovah").
The secret of his destiny was probably known to few, though it was evidently suspected by Adonijah. To have proclaimed it in a crowded harem would have been to expose the child to the perils of poison, and to have doomed him to certain death if one of his unruly brothers succeeded in seizing the royal authority. The oath to Bathsheba that her son should succeed must have been a secret known at the time to Nathan only. It is evident that David had never taken any step to secure its fulfillment.
The crisis was one of extreme peril. Nathan was now old. He had perhaps sunk into the courtly complaisance which, content with one bold rebuke, ceased to deal faithfully with David. He had at any rate left it to Gad the Seer to reprove him for numbering the people. Now, however, he rose to the occasion, and by a prompt coup detat caused the instant collapse of Adonijahs conspiracy.
Adonijah had counted on the jealousy of the tribe of Judah, on the kings seclusion and waning popularity, on the support of "all the captains of the host," on the acquiescence of all the other princes, and above all on the favor of the ecclesiastical and military power of the kingdom as represented by Abiathar and Joab. To Solomon himself, as yet a shadowy figure and so much younger, he attached no importance. He treated his aged father as a cipher, and Nathan as of no particular account. He overlooked the influence of Bathsheba, the prestige which attached to the nomination of a reigning king, and above all the resistance of the bodyguard of mercenaries and their captain Benaiah.
Nathan had no sooner received tidings of what was going on at Adonijahs feast than he shook off his lethargy and hurried to Bathsheba. She seems to have retained the same sort of influence over David that Madame de Maintenon exercised over the aged Louis XIV "Had she heard," asked Nathan, "that Adonijahs coronation was going on at that moment? Let her hurry to King David, and inquire whether he had given any sanction to proceedings which contravened the oath which he had given her that her son Solomon should be his heir." As soon as she had broken the intelligence to the king, he would come and confirm her words.
Bathsheba did not lose a moment. She knew that if Adonijahs conspiracy succeeded her own life and that of her son might not be worth a days purchase. The helplessness of Davids condition is shown by the fact that she had to make her way into "the inner chamber" to visit him. In violation of the immemorial etiquette of an Eastern household, she spoke to him without being summoned, and in the presence of another woman, Abishag, his fair young nurse. With profound obeisances she entered, and told the poor old hero that Adonijah had practically usurped the throne, but that the eyes of all Israel were awaiting his decision as to who should be his successor. She asked whether he was really indifferent to the peril of herself and of Solomon, for Adonijahs success would mean their doom.
While she yet spoke Nathan was announced, as had been concerted between them, and he repeated the story of what was going on at Adonijahs feast. It is remarkable that he says nothing to David either about consulting the Urim, or in any way ascertaining the will of God. He and Bathsheba rely exclusively on four motives-Davids rights of nomination, his promise, the danger to Solomon, and the contempt shown in Adonijahs proceedings. "The whole incident," says Reuss, "is swayed by the ordinary movements of passion and interest." The news woke in David a flash of his old energy. With instant decision he summoned Bathsheba, who, as custom required, had left the chamber when Nathan entered. Using his strong and favorite adjuration, "As the Lord liveth, that hath redeemed my soul out of all distress," {Comp. 2Sa_4:9, Psa_19:14} he pledged himself to carry out that very day the oath that Solomon should be his heir. She bowed her face to the earth in adoration with the words, "Let my lord, King David, live forever." He then summoned Zadok, the second priest, Nathan, and Benaiah, and told them what to do. They were to take the body-guard which was under Benaiahs command, to place Solomon on the kings own she-mule {Gen_41:43, 1Ki_1:33, Ezr_6:8} (which was regarded as the highest honor of all honors), to conduct him down the Valley of Jehoshaphat to Gihon, where the pool would furnish the water for the customary ablutions, to anoint him king, and then to blow the consecrated rams horn (shophar) {2Ki_9:13} with the shout, "God save King Solomon!" After this the boy was to be seated on the throne, and proclaimed ruler over Israel and Judah.
Benaiah was one of Davids twelve chosen captains, who was placed at the head of one of the monthly courses of 24,000 soldiers in the third month. The chronicler calls him a priest. His available forces made him master of the situation, and he joyfully accepted the commission with, "Amen! So may Jehovah say!" and with the prayer that the throne of Solomon might be even greater than the throne of David. Joab was commander-in-chief of the army, but his forces had not been summoned or mobilized. Accustomed to a bygone state of things he had failed to observe that Benaiahs palace-regiment of six hundred picked men could strike a blow long before he was ready for action. These guards were the Krethi and Plethi, "executioners and runners," perhaps an alien body of faithful mercenaries originally composed of Cretans and Philistines. They formed a compact body of defenders, always prepared for action. They resemble the Germans of the Roman Emperors, the Turkish Janissaries, the Egyptian Mamelukes, the Byzantian Varangians, or the Swiss Guard of the Bourbons. Their one duty was to be ready at a moments notice to carry out the kings behests. Such a picked regiment has often held in its hands the prerogative of Empire. They were, originally at any rate, identical with the Gibborim, and had been at first commanded by men who had earned rank by personal prowess. But for their intervention on this occasion Adonijah would have become king.
While Adonijahs followers were wasting time over their turbulent banquet, the younger court-party were carrying out the unexpectedly vigorous suggestions of the aged king. While the eastern hills echoed with "Long live King Adonijah!" the western hills resounded with shouts of "Long live King Solomon!" The young Solomon had been ceremoniously mounted on the kings mule, and the procession had gone down to Gihon. There, with the solemnity which is only mentioned in cases of disputed succession, Nathan the prophet and Zadok as priest anointed the son of Bathsheba with the horn of perfumed oil which the latter had taken from the sacred tent at Zion. These measures had been neglected by Adonijahs party in the precipitation of their plot, and they were regarded as of the utmost importance, as they are in Persia to this day. Then the trumpets blew, and the vast crowd which had assembled shouted, "God save King Solomon!" The people broke into acclamations, and danced, and played on pipes, and the earth rang again with the mighty sound. Adonijah had fancied, and he subsequently asserted, that "all Israel set their faces on me that I should reign." But his vanity had misled him. Many of the people may have seen through his shallow character, and may have dreaded the rule of such a king. Others were still attached to David, and were prepared to accept his choice. Others were struck with the grave bearing and the youthful beauty of the son of Bathsheba. The multitude were probably opportunists ready to shout with the winner whoever he might be.
The old warrior Joab, perhaps less dazed with wine and enthusiasm than the other guests of Adonijah, was the first to catch the sound of the trumpet blasts and of the general rejoicing, and to portend its significance. As he started up in surprise the guests caught sight of Jonathan, son of Abiathar, a swift-footed priest who had acted as a spy for David in Jerusalem at Absaloms rebellion, {2Sa_15:27, 2Sa_17:17} but who now, like his father Abiathar and so many of his betters, had gone over to Adonijah. The prince welcomed him as a "man of worth," one who was sure to bring tidings of good omen; but Jonathan burst out with, "Nay, but our Lord king David hath made Solomon king." He does not seem to have been in a hurry to bring this fatal intelligence; for he had not only waited until the entire ceremony at Gihon was over, but to the close of the enthronization of Solomon in Jerusalem. He had seen the young king seated on the throne of state in the midst of the jubilant people. David had been carried out upon his couch, and, bowing his head in worship before the multitude, had said, "Blessed be the Lord God of Israel, which hath given one to sit on my throne this day, mine eyes even seeing it."
This intelligence fell like a thunderbolt among Adonijahs unprepared adherents. A general flight took place, each man being only eager to save himself. The straw fire of their enthusiasm had already flared itself away.
Deserted by every one and fearing to pay the forfeit of his life, Adonijah fled to the nearest sanctuary, where the Ark stood on Mount Zion under the care of his supporter the high priest Abiathar. {1Ki_1:50} There he caught hold of the horns of the altar-wooden projections at each of its corners, overlaid with brass. When a sacrifice was offered the animal was tied to these horns of the altar. {1Ki_1:50, Psa_118:27, Exo_27:2 ff., Exo_29:12, Exo_30:10} Comp. Exo_21:14, and they were smeared with the victims blood just as in after days the propitiatory was sprinkled with the blood of the bull and the goat on the Great Day of Atonement. The mercy-seat thus became a symbol of atonement, and an appeal to God that He would forgive the sinful priest and the sinful nation who came before Him with the blood of expiation. The mercy-seat would have furnished an inviolable sanctuary had it not been enclosed in the Holiest Place, unapproachable by any feet but that of the high priest once a year. The horns of the altar were, however, available for refuge to any offender, and their protection involved an appeal to the mercy of man as to the mercy of God.
There in wretched plight clung the fallen prince, hurled down in one day from the summit of his ambition. He refused to leave the spot; unless King Solomon would first of all swear that he would not slay his servant with the sword. Adonijah saw that all was over with his cause. "God," says the Portuguese proverb, "can write straight on crooked lines"; and as is so often the case, the crisis which brought about His will was the immediate result of an endeavor to defeat it.
Solomon was not one of those Eastern princes who
"Bear like the Turk no brother near the throne."
Many an Eastern king has begun his reign as Baasha, Jehu, and Athaliah did, by the exile, imprisonment, or execution of every possible rival. Adonijah, caught red-handed in an attempt at rebellion, might have been left with some show of justice to starve at the horns of the altar, or to leave his refuge and face the penalty due to crime. But Solomon, unregarded and unknown as he had hitherto been, rose at once to the requirements of his new position, and magnanimously promised his brother a complete amnesty so long as he remained faithful to his allegiance. Adonijah descended the steps of the altar, and having made sacred obeisance to his new sovereign was dismissed with the laconic order, "Go to thine house." If, as some have conjectured, Adonijah had once urged on his father the condign punishment of Absalom, he might well congratulate himself on receiving pardon.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv5, 11, 15, 22, 32 1Ki_1:5. Adonijah, son of Haggith—No record of origin or…
CRITICAL AND EXPLANATORY NOTES.—
1Ki_1:5. Adonijah, son of Haggith—No record of origin or rank of Haggith, therefore probably without any family distinction. Adonijah was David’s fourth son, and the eldest now alive. Exalted himself—הִתְנַשֵּׂאֹ (cf. Pro_30:32); took advantage of his father’s feebleness to claim the throne. But God was king in Israel, and he retained the unchallengeable right of selecting the occupant of the throne (Deu_17:14).
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1Ki_1:6. He also was a very goodly man—This would give him acceptance with the nation (1Sa_9:2).
1Ki_1:7. Conferred with Joab, commander-in-chief of the army, through whom Adonijah hoped to win military support, and Abiathar, the High-priest, through whom he sought sacerdotal sanction and help; and he gained it, עזַרַאֹהַר “to help one so that men immediately follow him” (Keil).
1Ki_1:9. Slew sheep and oxen, &c.—This usurpation of the throne inaugurated by a sacrificial feast. En-rogel, the well or source of the Rogel; south-east of Jerusalem in βασιλικῷ παραδείσῳ (Josephus).
HOMILETICS OF 1Ki_1:5-10
THE REVOLT OF ADONIJAH
I. Was the outcome of a spirit of arrogance and vanity (1Ki_1:5). Solomon had been designated by both Jehovah and David as successor to the throne, and this had been publicly declared. But Adonijah, presuming upon his seniority, and puffed up with pride, insolently strove to prevent by force the accomplishment of what he knew to be the Divine arrangement. “Vain men, whilst, like proud and yet brittle clay, they will be knocking their sides against the solid and eternal decree of God, break themselves in pieces.”—Trapp. Like his brother Absalom, his prototype in rebellion, Adonijah assumed all the external show of royalty—had a great retinue of chariots and horsemen, both for state and protection, to wait upon and fight for him. The glitter of outward display always attracts the multitude. There is no limit to the pride and extravagance of a rebel. Absalom-like, ambition rideth without reins.
II. Aggravated as committed against an indulgent and aged parent (1Ki_1:6). Adonijah took advantage of his father’s growing infirmities to gratify his sinful ambition. Had never known the wholesome discipline of parental restraint. “The indulgence of parents at last pays them home in crosses.” Reminds us of Prince Henry, in Shakespeare’s Henry IV., part ii., scene
5. It added not a little to the grief of the dying king that the trumpet of rebellion should be sounded in his ears by the son whom he had loved “not wisely, but too well.”
III. Succeeded in corrupting men of the highest reputation (1Ki_1:7). Joab, as commander-in-chief, had formerly done David noble service in most difficult and troublous times. He had incurred the displeasure of the king by his unwarrantable murder of Abner and Amasa; and, probably, he disliked the character of Solomon as a man of peace. For the history of Joab see 2Sa_2:13-32; 2Sa_3:22-31; 2Sa_10:7-14, &c. The defection of Abiathar, the high priest, was more surprising. He was son of that Ahimelech who suffered death in David’s cause, and the only one of his sons who escaped the massacre by Doeg. David seems to have felt towards him a special tenderness. Hitherto they had been the firmest friends. Abiathar was with David through all his wanderings when he fled from Saul—served him as priest in Hebron—accompanied him out of Jerusalem when Absalom rebelled—was one of his chief counsellors. The addition of these two representatives of the church and camp mightily strengthened the cause of Adonijah, and was significant of the charm of his personal presence, and bland, insinuating address. “Outward happiness and friendship are not known till our last act. In the impotency of either our revenge or recompense it will easily appear who loved us for ourselves, who for their own ends.”
IV. Stimulated and bribed by excessive festivity (1Ki_1:9). Esau sold his birthright for a mess of pottage, and he is not the only one whose appetite has proved stronger than his conscience. Sensual feasting is often the precursor of thoughtless, perilous conduct. The judgment is unhinged, the heart inflamed with a fictitious bravery. Many commit themselves to measures which in calmer moments they regret. Such as serve their own belly, and will be in the interest of those that will feast them, what side soever they are of, are an easy prey to seducers (Rom_16:11).—Matt. Henry. If the oxen were offered in sacrifice, as some think, it only added to the audacity and impiety of the proceeding. Such a mockery of worship is hateful to God, and can end only in disaster to the promoters. The triumph of the wicked is short (Job_20:5)
V. Powerless to vitiate the integrity of the faithful (1Ki_1:8; 1Ki_1:10). Zadok performed the offices of chief priest at the tabernacle of witness at Gibeon, while Abiathar was the real high priest, and officiated at the sanctuary containing the ark of the covenant in Zion. Benaiah was chief of David’s bodyguard (2Sa_8:18; 2Sa_20:23). Nathan, the prophet, might be counted among Solomon’s staunch friends. Had given the infant prince the name of Jedidiah, “darling of Jehovah,” and was probably entrusted with his education. As representative of the Divine aspect of the arrangement, and privy to all David’s plans, he fully approved the order of succession which the king was known to intend. Shimci and Rei are supposed to be David’s two brothers Shimma and Raddai. The mighty men were the company of 600 originally formed during David’s early wanderings (1Sa_25:13; 1Sa_27:2), and afterwards maintained as the most essential element of his standing army (2Sa_23:8-39; 1Ch_11:9-47).—Speaker’s Comm. Neither these worthies nor Solomon were invited to the feast. It would only have added insult to the wrong. High integrity of character lifts man above many solicitations to evil. Tacitus observed that the statues of Brutus and Cassius were the more glorious and illustrious because they were not brought out with other images in a solemn procession at the funeral of Germanieus. Cato said he would rather men should question why he had no statue or monument erected to him, than why he had. By not inviting Solomon, Adonijah betrayed his plans, and himself gave the occasion for their frustration. The policy of the wicked is short-sighted, and often helps the cause it seeks to hinder (Psa_69:23; Rom_11:9).
LESSONS:—
1. Pride is a fruitful source of rebellion.
2. Rebels do not sufficiently estimate the power of the principles they oppose.
3. Rebellion is reckless in its movements.
4. Rebellion conceived in arrogance is doomed to a humiliating defeat.
REMONSTRANCE WITH EVIL DOERS—1Ki_1:6
We are taught here that much of the evil that Adonijah did had its root in his early bad training. David, though a good man and a great king, sadly erred in his treatment of his children. What a sad glimpse do we get here of his domestic life! What is written is for our admonition. Learn—
I. That remonstrance with evil doers is an imperative duty. “Why hast thou done so?” Thus should he have spoken. “His father.” None able to speak with such authority and tenderness. So others, according to their place and relationships. Hear God’s call to arms: “Who will rise up for me against the evil doers?”
II. That remonstrance with evil doers is a very difficult duty. “Displeased.” Pride hurt; carnal security disturbed; conscience roused to give pain; danger of speaking harshly; of speaking the truth in wrath more than in love. Still must do what is right. Better offend men than God; better speak, than by silence imperil souls. Besides, if you act in time yon may gain your brother.
III. That remonstrance with evil doers is a much neglected duty. Here a father, and that father David, is charged with failure. Who, then, is safe? The very fact that the duty is so difficult and delicate makes many shrink from it. They will not give pain. They fear the consequences of rebuke and discipline. But though the neglect of this duty is so common this does not make the guilt the less. It is a sin against God, and a crime against your brother. Take heed; be warned by many fearful examples. Innocence is better than repentance. Better far to “displease” your children now by kind and righteous correction, than to let them go on in sin without check, and, in view of their sad fate and terrible upbraidings, to cry, “Deliver me from blood guiltiness, O Lord!” Besides, how much higher a place will the father hold who rules as a king, like Abraham (Gen_18:19), than the man who weakly abuses his trust like Eli (1Sa_3:13).—Homilist.
GERM NOTES ON THE VERSES
1Ki_1:1-4. Weakness and infirmity in old age are—
1. The universal lot to which we must all consider ourselves appointed (Psa_90:10).
2. Should loosen the bands which hold us to the temporal and perishable, and ripen us for eternity (2Co_4:16-18). Old and sick people should, and it is expected of them as a work well pleasing to God, that they bear this with a willing heart, with patience, self-denial, and sacrificing love.—Lange.
1Ki_1:5. Adonijah’s attempt to gain the crown.
1. The ground upon which it rests.
1. Upon self-assertion, pride, lust of power; but God resisteth the proud, and a haughty spirit goeth before a fall.
2. Upon outward qualities, age, and beautiful person; but 1Sa_16:7; Psa_147:10; Psa_11:2. The means which he employed.
1. He seeks to impose upon the people by chariots and horsemen; but Psa_20:8.
2. He conspires with false and faithless men, but they forsake him in the hour of danger (1Ki_1:49; Psa_101:6-7).
3. He prepares, for appearance sake, a religious festival; but Pro_15:8.
The effort after high things (Rom_12:16). Now many a person thinks: I will become a great personage, a man of authority and influence, and then scruples at nothing to attain his goal. But that which is written in 1Co_7:20-24 applies to the individual as well as to entire classes.—Lange.
1Ki_1:6. The inevitable retribution of parental indulgence. In its effect—
1. Upon character, engendering—
1. Vanity, conscious of personal beauty, fond of display.
2. Pride “exalted himself.”
3. Recklessness. (a). Disrespect of a parent’s love. (b). Indifference to a parent’s sufferings. 2 Upon conduct. Seen—
1. In deliberate opposition to the Divine intentions.
2. Defiance of parental authority.
3. Usurpation of parental rights.
4. Dissension in the household.
5. Abuse of property.
I. His father made a fondling of Adonijah. II. He, in return, made a fool of his father.—M. Henry.
The father who allows his son to go on in his pride and in worldly or sinful conduct, and shuts his eyes, not to trouble him, must expect that his son will trouble him and embitter the evening of his life. The fond parent is generally punished in the ingratitude and opposition of those very children whom he has most indulged, for they cannot be influenced by any sense of obligation or duty who have been accustomed to be gratified in every wish of their hearts (Pro_29:17).
1Ki_1:7. The instability of human friendship.
1. Begins in misunderstandings, and is fostered by imaginary wrongs.
2. Characterized by ingratitude to our greatest benefactors.
3. Culminates in bitter hostility and revenge.
4. Disastrous in proportion to the intimacy formerly enjoyed.
—Wickedness sometimes unites strange elements.
1. Knows where to select its accomplices—among the ambitious, the disaffected, the wavering.
2. Combines its votaries in sympathy, aim, mode of operation, and vengeance, against a common foe.
3. Formidable and dangerous when espoused by men of high repute.
—High personages always find people for the execution of their sinful plans, who, from subserviency or desire of reward, from ambition or revenge, will act as counsellors and agents; but they have their reward, and for the most part end with terror (Pro_19:21).
1Ki_1:8. The true value of human friendship tested in trouble. An incorruptible fidelity—
1. Sinks selfish considerations in promoting the common weal.
2. Soothes the alarm and anxieties of the principal sufferer.
3. Is vigilant and active in counteracting the plots of evil workers.
4. Is a powerful incentive and support in doing the right.
With those who are meditating treason and destruction we should never make common cause (Pro_24:21-22).
1Ki_1:9. Sensual indulgence.
1. Unfits the mind to estimate the relative value of things.
2. A fruitful source of social and moral corruption.
3. Encourages promiscuous association with questionable characters.
4. Affords a coveted opportunity to artful conspirators.
5. Instigates to all kinds of violence.
—He who gives the crowd wherewith to eat and to drink, who prepares for them festivities and pleasures, makes himself popular and beloved for the moment; but all who allow themselves to be gained in such way, to-day shout Hosanna! and to-morrow, Crucify!—Lange.
1Ki_1:10. A good character.
1. Places a man beyond the suspicion of treachery.
2. Is honoured, while it is feared and envied, by the base.
3. Saves man from many temptations to evil.
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 v28 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 vv5, 7, 9, 11, 13, 15, 18, 20, 22, 24, 26, 28, 32, 35, 38 Adonijah son of Haggith
Adonijah son of Haggith
Haggith was a wife of David. (See: How to Translate Names)
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exalted himself
"began to boast"
horsemen
These are men who drive chariots pulled by horses.
fifty men to run ahead of him
These men would go ahead of the chariots to clear the way for them and protect them.
had never troubled him, saying
"had never troubled him. He had never even asked him" or "had never wanted to make him angry, so he never even asked him"
Why have you done this or that?
This is a rhetorical question that a father would ask to discipline his son. AT: "You should know that what you have done is wrong." (See: Rhetorical Question)
born next after Absalom
David was the father or both Absalom and Adonijah, but they had different mothers. Absalom was born, then Adonijah.
translationWords
Adonijah
son
exalt
chariot
horseman
ancestor
Absalom
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 vv5, 7, 8, 9, 11, 28, 31, 33, 34, 35, 38, 39, 40 1:5-6 Adonijah was David’s fourth son. Because his older…
1:5-6 Adonijah was David’s fourth son. Because his older brothers, Amnon, Daniel, and Absalom, were all dead, Adonijah assumed he would succeed his father. Yet, in keeping with ancient Near Eastern custom, Solomon—the son of David’s favored wife, Bathsheba—was to succeed him as king. David had already communicated this fact to Solomon (1:13, 17; 1 Chr 22:6-10). Adonijah’s self-seeking nature, likely encouraged by his father’s lax discipline, surfaced in his declaration, “I will make myself king.”
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.