Chapter 1

1 Abishag cherisheth David in his extreme age. 5 Adonijah, David’s darling, usurpeth the kingdom. 11 By the counsel of Nathan, 15 Bath-sheba moveth the king, 22 and Nathan secondeth her. 28 David reneweth his oath to Bath-sheba. 32 Solomon, by David’s appointment, being anointed king by Zadok and Nathan, the people triumph. 41 Jonathan bringing these news, Adonijah’s guests fly. 50 Adonijah, flying to the horns of the altar, upon his good behavior is dismissed by Solomon.

1. David was old. The narrative that opens the book of Kings belongs basically to the close of the book of Samuel, being a sequel to the account there concerning David. But it forms a fitting introduction to the reign of Solomon in that it provides the setting for the narrative of Adonijah’s insurrection. The reason why Solomon ascended the throne before the death of David is found in the effort of Adonijah to take the kingdom for himself. David was then old and infirm, apparently near the end of life, and in no position to act firmly at a time of crisis. The writer begins, therefore, with a description of David’s condition.

David had reached the age of seventy (2 Sam. 5:4). This makes him older at the time of death than any other Hebrew king of whom the record has been preserved. His life had been difficult and trying. Hardship, suffering, exposure, and sorrow had worn down a constitution once robust, and now the king found himself robbed of his strength and greatly enfeebled. He might also have suffered from some wasting disease. And now, added to his bodily afflictions, was rebellion on the part of one of his sons.

In depicting the incidents of the narrative the author shows that he is well informed. He reveals vivid details known only to one intimately acquainted with the inner life of the court. He writes, not for the glory or benefit of the king, but for posterity. There is no need to point out morals—each poignant detail of the narrative speaks for itself. The hard facts of life are recorded exactly as they took place—exactly as they do take place in a world where proud and victorious monarchs and even earnest men of God are not free from reaping the harvests of the seeds that have been sown.

2. His servants. These were royal attendants, ministers of the king who looked after his personal wants and were responsible to the nation for his welfare. Josephus terms them “physicians” (Antiquities vii. 14. 3). The proposed remedy of seeking a healthy young woman to communicate warmth and vigor to a numb and enfeebled body was employed in ancient times when medical knowledge was limited. Similar prescriptions can be cited in medieval Europe and the modern East.

3. A Shunammite. Shunem, now called SoЖlem, was in Issachar (Joshua 19:17, 18), on an eminence in the plain of Esdraelon, 6.5 mi. (10.4 km.) southwest of Tabor. The Shunammite was from the same place as the Shulamite maiden of Solomon’s Song (S. of Sol. 6:13), but there is no evidence that the two were identical.

4. Ministered to him. The maiden selected was not merely to assist in providing life and vitality to the ailing monarch but also to act as nurse and attendant, to stand before him for the performance of such duties as would serve the comfort and health of the king.

5. Adonijah. The fourth son of David (2 Sam. 3:4; 1 Chron. 3:2). The elder sons, Amnon and Absalom were dead, and Chileab presumably so, for nothing further is heard of him. Thus Adonijah seemed next in line for the throne.

I will be king. Adonijah no doubt alleged that he had a just claim to the throne. Presuming upon his seniority and puffed up with pride, he determined to take what steps were necessary to secure the kingdom. Even though he must have known of his father’s plans, he was willing to secure the throne by force, if necessary, against what obviously was the divine arrangement (1 Chron. 22:5–9). The younger brother Solomon was better qualified than Adonijah to serve as ruler of Israel (PP 749), but the elder was determined that he would be king, no matter what the consequences might be to the country or to those who might be persuaded to throw in their lot with him. The results are always tragic when reason and discretion are thrown to the winds in the service of self.

6. Not displeased him. Adonijah was a spoiled child—spoiled by an overindulgent father. As a child this aspirant to the throne had been allowed to have his own way, and now he was beyond restraint. Many a life has been ruined by an excess of paternal affection.

Goodly man. Adonijah was handsome and attractive, and therefore no doubt popular with many of the people. But personal beauty is not among the most essential qualifications for position or leadership. Adonijah’s natural endowments had brought vanity, foolish conceit, and selfish ambition. His youthful passions were stronger than his principles, and his impulses trampled upon his convictions. He was a “goodly man” in appearance only. It is of far greater importance for a man to be good of heart.

His mother bare. Heb. yaledah, “she bore.” “His mother” has been supplied by the translator. Maacah was the mother of Absalom (2 Sam. 3:3), whereas Haggith was the mother of Adonijah (2 Sam. 3:4). A better rendition would be, “He was born [next] after Absalom.”

7. Conferred with Joab. With the support of the commander in chief, Joab, Adonijah hoped to win over the army, and through the high priest, Abiathar, to secure also the support of the priesthood. Both Joab and Abiathar had been very close to David and had performed noble service for him in difficult and troublous times. Joab was a hard, bold, and at times unscrupulous man, imperious on occasion and even disobedient to the royal commands. Abiathar was the son of Ahimelech, who suffered death in David’s cause. Abiathar had been one of David’s firmest friends, having been with him in his wanderings when he fled from Saul (1 Sam. 22:20–23), serving him when he was king at Hebron (2 Sam. 15:35), and fleeing with him when Absalom rebelled (2 Sam. 15:24, 29, 35, 36; 17:15; 19:11). The reason for his defection at this time is not clear, but it might be that he did not view Adonijah’s conduct as an actual rebellion. David’s designation of Solomon for the throne might have been looked upon as springing from excessive fondness, and the assumption of the crown by the eldest son might have seemed only right and justifiable. On his part, Joab may have given support to Adonijah because of a grudge against the king for demoting him (2 Sam. 19:13).

8. Zadok. High priest with Ahimelech (see on 2 Sam. 8:17) and after his death, with Abiathar (2 Sam. 20:25). Both Zadok and Abiathar remained true to David at the revolt of Absalom, being sent back with the ark to Jerusalem when David fled (2 Sam. 15:24–29, 35). The exact relationship between the two priests is not clear, but it may be that inasmuch as Zadok served at the tabernacle of witness at Gibeon (1 Chron. 16:39), Abiathar probably served at the sanctuary containing the ark at Zion (see 1 Chron. 16:1; cf. 2 Chron. 5:2).

Benaiah. The chief of the Cherethites and Pelethites (2 Sam. 8:18; 20:23; 1 Chron. 18:17), David’s bodyguard (2 Sam. 23:20–23) who accompanied him on the occasion of Absalom’s revolt (2 Sam. 15:18). From their names arises the generally accepted opinion that they were recruited from Cretans and Philistines. These troops were not under Joab’s command, and Joab no doubt looked jealously upon Benaiah as a rival.

Nathan. A prophet active in the days of David and very close to the king. Nathan could be counted upon by Solomon to be among his chief supporters. It was he who had given the infant prince the name of Jedidiah, “darling of Jehovah” (2 Sam. 12:25).

9. Slew sheep. When Saul was made king at Gilgal “they sacrificed sacrifices of peace offerings” (1 Sam. 11:15). When Samuel was called to anoint David as king he was instructed by the Lord to offer a sacrifice, to which Jesse and his sons were called (1 Sam. 16:1–5). So when Absalom seized the throne he also offered sacrifices (2 Sam. 15:12). Adonijah’s sacrifice was a peace offering such as was offered on occasions of joy or thankfulness, a sacrifice to which many might be invited.

En-rogel. A deep spring below Jerusalem, just beyond the juncture of the Kidron and Hinnom valleys. According to Josephus it was in the king’s garden (Antiquities vii. 14. 4), outside of the city. It is known today as BйЖr ФAyyuЖb, “Job’s Well.”

10. He called not. The fact that Solomon was not invited to the sacrifice gives proof that Adonijah was well aware of his father’s wish that the kingdom should go to Solomon and that Adonijah was determined to keep David’s plans from being carried out. By not inviting Solomon, Adonijah both betrayed his own plans and purpose and gave occasion for the frustration of his endeavors.

11. Nathan spake. Nathan’s act was in line with his responsibilities as a prophet of God and a faithful servant of the state. He saw that the carrying out of the plot would be directed against the accomplishment of the divine purpose, and with characteristic resolution and dispatch he took the lead in setting into operation effective moves destined to thwart the conspirators. Bath-sheba well knew that the usurpation by Adonijah would, as a matter of course, be sealed by her son’s blood and her own as well. She, more than anyone else, would be in a position to approach the king for the taking of such steps as the crisis required. With great wisdom and prudence Nathan proposed a course of action destined to cut short the conspiracy and to prevent a repetition of the disastrous experience of Absalom.

15. Bath-sheba went in. The mother of Solomon had the freedom of the palace and quickly made her way into the king’s presence, ill as he was. As she bowed low with the humble prostration of a suppliant, David recognized immediately that something of unusual import had prompted the call and he asked for details. The fact that David knew nothing of what was going on, that he had not been consulted by Adonijah concerning his proposed plans, and that Nathan was first informed of them at the moment of their execution, shows how secretly the affair had been managed. The intrigue revealed that Adonijah was not moved by a clear conscience. Bath-sheba began by reminding her husband of his promise to her that her son Solomon would succeed to the throne, and then abruptly informed him that in spite of this promise Adonijah was already king. Adonijah had presumed to take the kingdom while David himself was still on the throne. In such a situation the eyes of all Israel were on David to see what his move would be. Bath-sheba reminded him of his responsibility to the nation at this hour of crisis, and of the fact that if he did not act he would bear the blame for whatever fate would befall her and her son.

22. Also came in. At the climactic moment, Nathan entered and interrupted the queen with his urgent report. Bath-sheba adroitly withdrew (see v. 28), allowing Nathan the opportunity to make the same startling announcement, that Adonijah reigned. Surely this could not be without the command of the king! But how could David have given such orders as these? Why had he done it without a word to his trusted counselor and friend? Each question was an implied rebuke, a thrust at the king for having had part in a procedure so uncalled for, an outrage aimed directly at Solomon, Benaiah, and Zadok. How could David have turned his back on these men who had been so close to him? The questions were asked, of course, merely to draw a vehement denial from the king. The denial must necessarily entail a royal rebuke upon the whole outrageous plot, for nothing like this could even be conceived of as having taken place without the will of the king, unless it were a plot directly against the throne. Nathan in his attitude of assumed injury was only ensuring the success of his mission, for it was now the king’s turn to be outraged and to direct the immediate steps to be taken to foil the conspirators in their plot.

28. Call me Bath-sheba. The queen was in readiness, awaiting the next move in the swiftly unfolding drama. She approached the king with confidence, for he had given to her his word, and she knew that it would be carried out. David reassured her, renewing his oath, and promising that it would be fulfilled that very day.

32. Call me Zadok. Zadok, Nathan, and Benaiah had not been called by Adonijah, but they now were called by the king. They were of no service to Adonijah in his conspiracy against the throne, but they were to be the key figures in the support of the throne. David, though “old and stricken in years,” is fired again by the characteristic energy of his youth. He thinks clearly and acts swiftly. Terse directions are given as to the part each should play. The sudden flash of energy and resoluteness of action is in striking contrast to the timidity and despondency with which David, when much younger, had received the news of Absalom’s rebellion (2 Sam. 15:14). At that time David knew that he had been in error, and that he was receiving a chastisement from God. Now all that was gone, and he knew that God was on his side.

33. Mine own mule. An animal undoubtedly well known to the people as reserved for the sole use of the king and symbolizing to them the prerogatives and privileges of royalty. If Solomon were seen riding that mule, the people would know that he was king.

Gihon. The site selected for the ceremony was Gihon, the famous spring of early Jerusalem on the southeastern slope of Ophel. It was situated just east of the City of David and is known today by the name ФAin Sitti Maryam, “Spring of our Lady Mary.” This was the spring to which the Jebusites constructed a tunnel so that water could be secured without venturing outside the city walls. Hezekiah later constructed a tunnel from Gihon to carry water to the west side of the City of David (2 Chron. 32:30), to the Upper Pool, or Pool of Siloam, and constructed about the latter a wall so that water might be available in case of a siege (2 Chron. 33:14). This location where Solomon was to be anointed was over half a mile up the valley from En-rogel, where the festivities of Adonijah’s coronation were in progress.

34. Anoint him. The ceremony of anointing was to be carried out by Zadok as priest and Nathan as prophet—both being empowered by their official prerogatives to perform the rite. Samuel, who anointed David (1 Sam. 16:13), was both prophet and priest. Jehu was anointed by one of the sons of the prophets sent by Elisha (2 Kings 9:1–3).

35. Appointed him. David evidently claimed the right to name his successor. This was in line with recognized Eastern custom. Alyattes named Croesus; Cyrus appointed Cambyses; and Darius nominated Xerxes. Herodotus declares it to be a law of the Persians for a king always to nominate a successor before departing on an expedition. A still more absolute right of naming a successor was exercised by certain of the emperors of Rome and occasionally by the caliphs. See on chs. 1:39 and 2:24.

Israel and over Judah. An intended distinction between Israel and Judah is here noticeable. Evidences of distinction go back to the time when the land was first divided among the tribes (Joshua 11:21; 18:5). David reigned first over Judah at Hebron (2 Sam. 2:4), and then was approached by the elders of Israel in regard to becoming their king (2 Sam. 5:1–3). At the time of Absalom’s rebellion the division between Israel and Judah had become distinctly more marked (2 Sam. 15:10, 13; 18:6, 7; 43>19:41-43; 2>20:1, 2).

39. God save king Solomon. This is an idiomatic translation of the Hebrew, which reads literally “May King Solomon live.” David’s well-ordered plans were promptly and effectively carried out. The new king was anointed with the holy oil from the tabernacle, the anointing indicating that he held his office by the Lord’s appointment and with the divine benediction. After the sounding of the trumpet, the cry, “May king Solomon live,” gave notice that Solomon was king and that he had been accepted by the people. The official proclamation came first from a herald in accord with David’s command (v. 34) and then the cry was taken up by the people (v. 40).

41. When Joab heard. With Solomon was a group of people who hailed the coronation of the new king with unrestrained delight and with shouts of joyous acclaim. With Adonijah was a company of conspirators just completing their festivities, which must, however, have been clouded by a measure of ill-concealed anxiety and apprehension. The sound of the trumpet that was to the one group a note of triumph came to the other as a note of doom. The quick ear of the seasoned warrior, Joab, was not slow in catching the significance of what was going on.

42. Jonathan. This son of one of the conspirators had no doubt been left behind as a spy to ascertain what was going on in Jerusalem and the palace. He had previously risked his life in the carrying of confidential information (2 Sam. 15:27, 36; 17:17–21)—then, however, in the service of David.

Good tidings. The tidings were anything but good to the conspirators, and Adonijah could hardly have expected them to be such. He spoke as he did to reassure himself and his accomplices.

43. Our lord king David. As long as David was alive, or until such a time as a successor was officially appointed, David’s word was law. Unless Adonijah was ready to support his revolt by force of arms, he and those with him could only acknowledge that the will of the old king was still the will of the state, and that his decrees would be carried out.

46. Solomon sitteth on the throne. Facts were facts, unwelcome though they might be to the conspirators. The significant fact was that Solomon, not Adonijah, sat on the royal throne. He had been formally chosen by David as his successor; he had been caused to ride to the place of his coronation on the royal mule; he had been solemnly anointed; the royal guard was with him; Zadok, Nathan, and Benaiah were all at his side; the hearts of the people were his; everything had been done properly and in order, in accord with the will of David and with the evident approval of God; the utmost publicity had been given to the whole transaction; and the only thing for the rebels now to do was to acknowledge that Solomon indeed was king. See on v. 35.

47. The king bowed himself. No earthly monarch lives forever. The fact that David knew that his end had come and that the royal scepter must now fall into the hands of another is not without a note of sadness. But David quietly accepted his fate, prostrating himself upon his bed in humble acknowledgment of the fact that his successor sat upon the throne. His bowing was not to the new king but to God, in grateful thanksgiving for all His blessings and watchful care.

49. Were afraid. Jonathan’s recital of what had taken place filled Adonijah and his guests with terror and consternation. Without ceremony, Adonijah’s erstwhile adherents arose and fled. That fact indicates that they recognized the utter hopelessness of the cause to which they had lent their support.

50. Horns of the altar. The horns of the altar were projections from its four corners (Ex. 27:2; 308:2; 38:2), upon which blood was sprinkled (Ex. 29:12; Lev. 4:7; Eze. 43:20). To take hold of the horns was to claim the right of sanctuary. This right was denied to a willful murderer (Ex. 21:14), and thus was denied to Joab after the death of David (1 Kings 2:28–31). Adonijah, by fleeing to the altar, conceded the fact that he was guilty of a deed for which he might be executed. By acknowledging Solomon as king (v. 51), he may have attempted to make a public acknowledgment of his mistake and to represent his usurpation as an act of haste and inadvertency for which sanctuary might be justly claimed.

53. Go to thine house. The usurpation of Adonijah happily ended without bloodshed. David had shown his wisdom in dealing with the matter by setting up Solomon as king and allowing events to take their natural course rather than by sending troops to put down the usurper. Solomon took the course of wisdom and mercy by extending pardon, yet at the same time making it clear that clemency had been extended only upon condition of consequent good behavior. If Adonijah showed himself a worthy man, living quietly as a private citizen and submitting to the new regime, he would remain unmolested. But if not, his life would be imperiled. Adonijah bowed to the king and submitted himself to his inglorious fate.

Ellen G. White comments

1–53PP 749, 750

1–7PP 749

32–40PK 25