1 Kings 1

1Ki 1:1-4.

ABISHAG

CHERISHES

DAVID IN

HIS

EXTREME

AGE.

1, 2. Now king David was old--He was in the seventieth year of his age

(2Sa 5:4, 5).

But the wear and tear of a military life, bodily fatigue, and mental

care, had prematurely, if we may say it, exhausted the energies of

David's strong constitution

(1Sa 16:12).

In modern Palestine and Egypt the people, owing to the heat of the

climate, sleep each in a "separate" bed. They only depart from this

practice for medical reasons

(Ec 4:11).

The expedient recommended by David's physicians is the regimen still

prescribed in similar cases in the East, particularly among the Arab

population, not simply to give heat, but "to cherish," as they are

aware that the inhalation of young breath will give new life and vigor

to the worn-out frame. The fact of the health of the young and

healthier person being, as it were, stolen to support that of the more

aged and sickly is well established among the medical faculty. And

hence the prescription for the aged king was made in a hygienic point

of view for the prolongation of his valuable life, and not merely for

the comfort to be derived from the natural warmth imparted to his

withered frame [PORTER, Tent and Khan]. The

polygamy of the age and country may account for the introduction of

this practice; and it is evident that Abishag was made a concubine or

secondary wife to David (see on

1Ki 2:22).

3. a Shunammite--Shunem, in the tribe of Issachar

(Jos 19:18),

lay on an eminence in the plain of Esdraelon, five miles south of

Tabor. It is now called Sulam.

1Ki 1:5-31.

ADONIJAH

USURPS THE

KINGDOM.

5, 6. 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

(2Sa 3:4;

1Ch 3:2),

was now the oldest alive; and his personal attractions and manners

(1Sa 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

(2Sa 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.

7. he conferred with Joab--The anxiety of Adonijah to secure the

influence of a leader so bold, enterprising, and popular with the army

was natural, and the accession of the hoary commander is easily

accounted for from his recent grudge at the king

(see on

2Sa 19:13).

and with Abiathar the priest--His influence was as great over the

priests and Levites--a powerful body in the kingdom--as that of Joab

over the troops. It might be that both of them thought the crown

belonged to Adonijah by right of primogeniture, from his mature age and

the general expectations of the people

(1Ki 2:15).

8. But Zadok the priest--He had been high priest in the tabernacle

at Gibeon under Saul

(1Ch 16:39).

David, on his accession, had conjoined him and Abiathar equal in the

exercise of their high functions

(2Sa 8:17; 15:24, 29, 35).

But it is extremely probable that some cause of jealousy or discord

between them had arisen, and hence each lent his countenance and

support to opposite parties.

Benaiah--Distinguished for his bravery

(1Sa 23:20),

he had been appointed captain of the king's bodyguard

(2Sa 8:18; 20:23;

1Ch 18:17),

and was regarded by Joab as a rival.

Nathan the prophet--He was held in high estimation by David, and

stood on the most intimate relations with the royal family

(2Sa 12:25).

Shimei--probably the person of this name who was afterwards enrolled

among Solomon's great officers

(1Ki 4:18).

Rei--supposed to be the same as Ira

(2Sa 20:26).

and the mighty men--the select band of worthies.

9, 10. En-rogel--situated

(Jos 15:7-10)

east of Jerusalem, in a level place, just below the junction of the

valley of Hinnom with that of Jehoshaphat. It is a very deep well,

measuring one hundred twenty-five feet in depth; the water is sweet,

but not very cold, and it is at times quite full to overflowing. The

Orientals are fond of enjoying festive repasts in the open air at

places which command the advantage of shade, water, and verdure; and

those fetes champetres are not cold collations, but magnificent

entertainments, the animals being killed and dressed on the spot.

Adonijah's feast at En-rogel was one of this Oriental description, and

it was on a large scale

(2Sa 3:4, 5; 5:14-16;

1Ch 14:1-7).

At the accession of a new king there were sacrifices offered

(1Sa 11:15).

But on such an occasion it was no less customary to entertain the

grandees of the kingdom and even the populace in a public manner

(1Ch 12:23-40).

There is the strongest probability that Adonijah's feast was purely

political, to court popularity and secure a party to support his claim

to the crown.

11-27. Nathan spake unto Bath-sheba . . . let me

. . . give thee counsel, &c.--The revolt was defeated by

this prophet, who, knowing the Lord's will

(2Sa 7:12;

1Ch 22:9),

felt himself bound, in accordance with his character and office, to

take the lead in seeing it executed. Hitherto the succession of the

Hebrew monarchy had not been settled. The Lord had reserved to Himself

the right of nomination

(De 17:15),

which was acted upon in the appointments both of Saul and David; and in

the case of the latter the rule was so far modified that his posterity

were guaranteed the perpetual possession of the sovereignty

(2Sa 7:12).

This divine purpose was known throughout the kingdom; but no intimation

had been made as to whether the right of inheritance was to belong to

the oldest son. Adonijah, in common with the people generally, expected

that this natural arrangement should be followed in the Hebrew kingdom

as in all others. Nathan, who was aware of the old king's solemn

promise to Solomon, and, moreover, that this promise was sanctioned by

the divine will, saw that no time was to be lost. Fearing the effects

of too sudden excitement in the king's feeble state, he arranged that

Bath-sheba should go first to inform him of what was being transacted

without the walls, and that he himself should follow to confirm her

statement. The narrative here not only exhibits the vivid picture of a

scene within the interior of a palace, but gives the impression that a

great deal of Oriental state ceremonial had been established in the

Hebrew court.

20. the eyes of all Israel are upon thee, that thou shouldest tell

them who shall sit on the throne--When the kings died without declaring

their will, then their oldest son succeeded. But frequently they

designated long before their death which of their sons should inherit

the throne. The kings of Persia, as well as of other Eastern

countries, have exercised the same right in modern and even recent

times.

21. I and my son . . . shall be counted offenders--that is, slain,

according to the barbarous usage of the East towards all who are rivals

to the throne.

28-31. Then king David answered and said, Call me Bath-sheba--He renews

to her the solemn pledge he had given, in terms of solemnity and

impressiveness which show that the aged monarch had roused himself to

the duty the emergency called for.

1Ki 1:32-49.

SOLOMON, BY

DAVID'S

APPOINTMENT,

IS

ANOINTED

KING.

33. cause Solomon my son to ride upon mine own mule--Directions were

forthwith given for the immediate coronation of Solomon. A procession

was to be formed by the "servants of their lord"--that is, the king's

bodyguard. Mules were then used by all the princes

(2Sa 13:29);

but there was a state mule of which all subjects were forbidden, under

pain of death, to make use, without special permission; so that its

being granted to Solomon was a public declaration in his favor as the

future king (see on

Es 6:8, 9).

bring him down to Gihon--a pool or fountain on the west of Jerusalem

(see on

2Ch 32:30),

chosen as equally public for the counter proclamation.

34. anoint him--done only in the case of a new dynasty or disputed

succession (see on

1Sa 16:13;

2Sa 2:1).

35. Then ye shall come up after him, that he may come and sit upon my

throne--The public recognition of the successor to the throne, during

the old king's lifetime, is accordant with the customs of the

East.

39. an horn of oil out of the tabernacle--It was the sacred oil

(Ex 30:25)

with which the kings were anointed.

40. all the people came up after him--that is, from the valley to

the citadel of Zion.

41-49. Adonijah and all the guests that were with him heard it as they

had made an end of eating--The loud shouts raised by the populace at

the joyous proclamation at Gihon, and echoed by assembled thousands,

from Zion to En-rogel, were easily heard at that distance by Adonijah

and his confederates. The arrival of a trusty messenger, who gave a

full detail of the coronation ceremony

[1Ki 1:43-48],

spread dismay in their camp. The wicked and ambitious plot they had

assembled to execute was dissipated, and every one of the conspirators

consulted his safety by flight.

1Ki 1:50-53.

ADONIJAH,

FLEEING TO THE

HORNS OF THE

ALTAR,

IS

DISMISSED BY

SOLOMON.

50-53. Adonijah . . . went, and caught hold on the horns of the

altar--most probably the altar of burnt offering which had been

erected on Mount Zion, where Abiathar, one of his partisans, presided

as high priest. The horns or projections at the four corners of the

altar, to which the sacrifices were bound, and which were tipped with

the blood of the victim, were symbols of grace and salvation to the

sinner. Hence the altar was regarded as a sanctuary

(Ex 21:14),

but not to murderers, rebels, or deliberate perpetrators. Adonijah,

having acted in opposition to the will of the reigning king, was guilty

of rebellion, and stood self-condemned. Solomon spared his life on the

express condition of his good behavior--living in strict privacy,

leading a quiet, peaceable life, and meddling with the affairs of

neither the court nor the kingdom.

53. they brought him down from the altar--from the ledge around the

altar on which he was standing.

he bowed himself--that is, did homage to Solomon as king.