11 14<\/strong>. Nathan’s counsel to Bath-sheba (Not in Chronicles)<\/p>\n 11<\/strong>. Bath-sheba<\/em> ] She who had before been the wife of Uriah the Hittite. Nathan’s zeal for Solomon’s cause may be well understood, because it was by his message (2Sa 12:25<\/span>) that Solomon was specially called the ‘beloved of the Lord.’<\/p>\n doth reign<\/em> ] As though the work were already completed and Adonijah already assured of the throne.<\/p>\n The son of Haggith – <\/B>Compare the margin reference. This expression was well chosen to touch the pride of Bath-sheba. Adonijah; not thy son, but the son of thy rival, Haggith.<\/P> <\/p>\n Verse 11<\/span>. Hast thou not heard that Adonijah the son of Haggith<\/B><\/I> <\/B>doth reign<\/B><\/I>] He was now considered as being legally appointed to the regal office, and no doubt was about to begin to perform its functions.<\/P> <\/p>\n Nathan<\/B> was prompted to this both by his piety in fulfilling the will of God declared to him, and by him to David, concerning Solomons succession, 2Sa 7:13<\/span>; 1Ch 22:8<\/span>,9<\/span>; and by his prudence, as knowing that Adonijah hated him for being the principal instrument of Solomons advancement. Bath-sheba being retired and private in her apartment, was yet ignorant of what was done abroad; and she was likely to be most zealous in the cause, and most prevalent with David. <\/P> David our lord knoweth it not; <\/B>so far is he from consenting to it, as thou mayest fear or others think, that they have not yet acquainted him with it. <\/P> <\/p>\n 11-27. Nathan spake unto Bath-sheba. . . let me . . . give thee counsel,<\/B> c.The revolt wasdefeated by this prophet, who, knowing the Lord’s will (2Sa 7:12<\/span>1Ch 22:9<\/span>), felt himself bound, inaccordance with his character and office, to take the lead in seeingit executed. Hitherto the succession of the Hebrew monarchy had notbeen settled. The Lord had reserved to Himself the right ofnomination (De 17:15<\/span>), whichwas acted upon in the appointments both of Saul and David; and in thecase of the latter the rule was so far modified that his posteritywere guaranteed the perpetual possession of the sovereignty (2Sa7:12<\/span>). This divine purpose was known throughout the kingdom; butno intimation had been made as to whether the right of inheritancewas to belong to the oldest son. Adonijah, in common with the peoplegenerally, expected that this natural arrangement should be followedin the Hebrew kingdom as in all others. Nathan, who was aware of theold king’s solemn promise to Solomon, and, moreover, that thispromise was sanctioned by the divine will, saw that no time was to belost. Fearing the effects of too sudden excitement in the king’sfeeble state, he arranged that Bath-sheba should go first to informhim of what was being transacted without the walls, and that hehimself should follow to confirm her statement. The narrative herenot only exhibits the vivid picture of a scene within the interior ofa palace, but gives the impression that a great deal of Orientalstate ceremonial had been established in the Hebrew court.<\/P><\/p>\n Wherefore Nathan spake unto Bathsheba the mother of Solomon<\/strong>,…. Who not only had an interest in the king, being his wife, and an easy access to him, but had a special concern in this affair, as it affected her son, to whom the succession of the kingdom was designed and promised:<\/p>\n saying, hast thou not heard that Adonijah the son of Haggith doth reign<\/strong>? has usurped the throne, and is proclaimed king by a party, who at least have drank his health as such; has taken the title, and is about to exercise the power of a king; this Bathsheba might not have heard of, and which he expresses in this manner to quicken her to make an immediate application to the king:<\/p>\n and David our Lord knoweth [it] not<\/strong>; being so infirm, and in his bed, and nobody about him to inform him of it; it was done without his knowledge, and far from being with his consent and approbation.<\/p>\n Adonijah ‘ s attempt was frustrated by the vigilance of the prophet Nathan. <\/p>\n 1Ki 1:11-13<\/span><\/p>\n <\/strong> Nathan informed Solomon’s mother, Bathsheba (see at 2Sa 11:3<\/span>), that Adonijah was making himself king ( , that he had become as good as king: Thenius), and advised her, in order to save her life and that of her son Solomon ( , and save = so that thou mayest save; cf. Ewald, 347, a<\/em>.), to go to the king and remind him of his promise on oath, that her son Solomon should be king after him, and to inquire why Adonijah had become king. If Adonijah had really got possession of the throne, he would probably have put Solomon and his mother out of the way, according to the barbarous custom of the East, as his political opponents.<\/p>\n 1Ki 1:14<\/span><\/p>\n <\/strong> While she was still talking to the king, he (Nathan) would come in after her and confirm her words. , to make a word full, i.e., not to supply what is wanting, but to make full, like , either to fill by accomplishing, or (as in this case) to confirm it by similar assertion.<\/p>\n 1Ki 1:15-21<\/span><\/p>\n <\/strong> Bathsheba followed this advice, and went to the king into the inner chamber ( ), since the very aged king, who was waited upon by Abishag, could not leave his room ( for ; cf. Ewald, 188, b<\/em>., p. 490), and, bowing low before him, communicated to him what Adonijah had taken in hand in opposition to his will and without his knowledge. The second is not to be altered into , inasmuch as it is supported by the oldest codices and the Masora,<\/p>\n (Note: Kimchi says: “ Plures scribae errant in hoc verbo, scribentes <\/em> cum Aleph, quia sensui hoc conformius est; sed constat nobis ex correctis MSS et masora, scribendum esse <\/em> cum Ain <\/em>. ” Hence both Norzi and Bruns have taken under their protection.Compare de Rossi, variae lectt. ad h. l<\/em>.)<\/p>\n although about two hundred codd. contain the latter reading. The repetition of (“And now<\/em>, behold, Adonijah has become king; and now<\/em>, my lord king, thou knowest it not”) may be explained from the energy with which Bathsheba speaks. “ And<\/em> Solomon thy servant he hath not invited” (1Ki 1:19<\/span>). Bathsheba added this, not because she felt herself injured, but as a sign of Adonijah’s feelings towards Solomon, which showed that he had reason to fear the worst if Adonijah should succeed in his usurpation of the throne. In 1Ki 1:20<\/span>, again, many codd. have in the place of ; and Thenius, after his usual fashion, pronounces the former the “only correct” reading, because it is apparently a better one. But here also the appearance is deceptive. The antithesis to what Adonijah has already done is brought out quite suitably by : Adonijah has made himself king, etc.; but thou my lord king must decide in the matter. “The eyes of all Israel are turned towards thee, to tell them who (whether Adonijah or Solomon) is to sit upon the throne after thee.” “The decision of this question is in thy hand, for the people have not yet attached themselves to Adonijah, but are looking to thee, to see what thou wilt do; and they will follow thy judgment, if thou only hastenest to make Solomon king.” – Seb. Schmidt. To secure this decision, Bathsheba refers again, in 1Ki 1:21<\/span>, to the fate which would await both herself and her son Solomon after the death of the king. They would be , i.e., guilty of a capital crime. “We should be punished as though guilty of high treason” (Clericus).<\/p>\n 1Ki 1:22-27<\/span><\/p>\n <\/strong> While Bathsheba was still speaking, Nathan came. When he was announced to the king, Bathsheba retired, just as afterwards Nathan went away when the king had Bathsheba called in again (cf. 1Ki 1:28<\/span> with 1Ki 1:32<\/span>). This was done, not to avoid the appearance of a mutual arrangement (Cler., Then., etc.), but for reasons of propriety, inasmuch as, in audiences granted by the king to his wife or one of his counsellors, no third person ought to be present unless the king required his attendance. Nathan confirmed Bathsheba’s statement, commencing thus: “My lord king, thou hast really said, Adonijah shall be king after me…? for he has gone down to-day, and has prepared a feast, … and they are eating and drinking before him, and saying, Long live king Adonijah!” And he then closed by asking, “Has this taken place on the part of my lord the king, and thou hast not shown thy servants (Nathan, Zadok, Benaiah, and Solomon) who is to sit upon the throne of my lord the king after him?” The indirect question introduced with is not merely an expression of modesty, but also of doubt, whether what had occurred had emanated from the king and he had not shown it to his servants.<\/p>\n 1Ki 1:28-30<\/span><\/p>\n <\/strong> The king then sent for Bathsheba again, and gave her this promise on oath: “As truly as Jehovah liveth, who hath redeemed my soul out of all distress (as in 2Sa 4:9<\/span>), yea, as I swore to thee by Jehovah, the God of Israel, saying, Solomon thy son shall be king after me, … yea, so shall I do this day.” The first and third serve to give emphasis to the assertion, like imo<\/em>, yea (cf. Ewald, 330, b<\/em>.). The second merely serves as an introduction to the words.<\/p>\n 1Ki 1:31<\/span><\/p>\n <\/strong> Bathsheba then left the king with the deepest prostration and the utterance of a blessing, as an expression of her inmost gratitude. The benedictory formula, “May the king live for ever,” was only used by the Israelites on occasions of special importance; whereas the Babylonians and ancient Persians constantly addressed their kings in this way (cf. Dan 2:4<\/span>; Dan 3:9<\/span>; Dan 5:10<\/span>; Dan 6:22<\/span>; Neh 2:3<\/span>. Aeliani var. hist<\/em>. i. 32, and Curtius de gestis Alex<\/em>. vi. 5).<\/p>\n 1Ki 1:32-40<\/span><\/p>\n <\/strong> David then sent for Zadok, Nathan, and Benaiah, and directed them to fetch the servants of their lord ( , a pluralis majestatis<\/em>, referring to David alone), and to conduct Solomon to Gihon riding upon the royal mule, and there to anoint him and solemnly proclaim him king. The servants of your lord ( ) are the Crethi<\/em> and Plethi<\/em>, and not the Gibborim<\/em> also (Thenius), as 1Ki 1:38<\/span> clearly shows, where we find that these alone went down with him to Gihon as the royal body-guard. , upon the mule which belongs to me, i.e., upon my (the king’s) mule. When the king let any one ride upon the animal on which he generally rode himself, this was a sign that he was his successor upon the throne. Among the ancient Persians riding upon the king’s horse was a public honour, which the king conferred upon persons of great merit in the eyes of all the people (cf. Est 6:8-9<\/span>). , the female mule, which in Kahira is still preferred to the male for riding (see Rosenmller, bibl. Althk<\/em>. iv. 2, p. 56). Gihon<\/em> ( ) was the name given, according to 2Ch 32:30<\/span> and 2Ch 33:14<\/span>, to a spring on the western side of Zion, which supplied two basins or pools, viz., the upper watercourse of Gihon (2Ch 32:30<\/span>) or upper pool (2Ki 18:17<\/span>; Isa 7:3<\/span>; Isa 36:2<\/span>), and the lower pool (Isa 22:9<\/span>). The upper Gihon still exists as a large reservoir built up with hewn stones, though somewhat fallen to decay, which is called by the monks Gihon<\/em>, by the natives Birket el Mamilla<\/em>, about 700 yards W.N.W. from the Joppa gate, in the basin which opens into the valley of Hinnom. The lower pool is probably the present Birket es Sultan<\/em>, on the south-western side of Zion (see Robinson, Palestine<\/em>, i. p. 485ff., 512ff., and Biblical Researches<\/em>, p. 142ff.). The valley between the two was certainly the place where Solomon was anointed, as it is not stated that this took place at the fountain of Gihon. And even the expression (take him down to Gihon) agrees with this. For is you go from Zion to Gihon towards the west, you first of all have to descend a slope, and then ascend by a gradual rise; and this slope was probably a more considerable one in ancient times (Rob. Pal<\/em>. i. p. 514, note).<\/p>\n (Note: The conjecture of Thenius, that should be altered into , is hardly worth mentioning; for, apart from the fact that all the ancient versions confirm the correctness of , the objections which Thenius brings against it amount to mere conjectures or groundless assumptions, such as that Zadok took the oil-horn out of the tabernacle at Gibeon, which is not stated in v. 39. Moreover, Gibeon was a three hours ‘ journey from Jerusalem, so that it would have been absolutely impossible for the anointing, which was not commanded by David till after Adonijah ‘ s feast had commenced, to be finished so quickly that the procession could return to Jerusalem before it was ended, as is distinctly recorded in v. 41.) <\/p>\n David Makes Solomon King.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 1015.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/P> <\/TD> <\/TR> <\/TABLE> 11 Wherefore Nathan spake unto Bathsheba the mother of Solomon, saying, Hast thou not heard that Adonijah the son of Haggith doth reign, and David our lord knoweth it<\/I> not? 12 Now therefore come, let me, I pray thee, give thee counsel, that thou mayest save thine own life, and the life of thy son Solomon. 13 Go and get thee in unto king David, and say unto him, Didst not thou, my lord, O king, swear unto thine handmaid, saying, Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne? why then doth Adonijah reign? 14 Behold, while thou yet talkest there with the king, I also will come in after thee, and confirm thy words. 15 And Bathsheba went in unto the king into the chamber: and the king was very old; and Abishag the Shunammite ministered unto the king. 16 And Bathsheba bowed, and did obeisance unto the king. And the king said, What wouldest thou? 17 And she said unto him, My lord, thou swarest by the LORD<\/B> thy God unto thine handmaid, saying,<\/I> Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne. 18 And now, behold, Adonijah reigneth; and now, my lord the king, thou knowest it<\/I> not: 19 And he hath slain oxen and fat cattle and sheep in abundance, and hath called all the sons of the king, and Abiathar the priest, and Joab the captain of the host: but Solomon thy servant hath he not called. 20 And thou, my lord, O king, the eyes of all Israel are<\/I> upon thee, that thou shouldest tell them who shall sit on the throne of my lord the king after him. 21 Otherwise it shall come to pass, when my lord the king shall sleep with his fathers, that I and my son Solomon shall be counted offenders. 22 And, lo, while she yet talked with the king, Nathan the prophet also came in. 23 And they told the king, saying, Behold Nathan the prophet. And when he was come in before the king, he bowed himself before the king with his face to the ground. 24 And Nathan said, My lord, O king, hast thou said, Adonijah shall reign after me, and he shall sit upon my throne? 25 For he is gone down this day, and hath slain oxen and fat cattle and sheep in abundance, and hath called all the king’s sons, and the captains of the host, and Abiathar the priest; and, behold, they eat and drink before him, and say, God save king Adonijah. 26 But me, even<\/I> me thy servant, and Zadok the priest, and Benaiah the son of Jehoiada, and thy servant Solomon, hath he not called. 27 Is this thing done by my lord the king, and thou hast not showed it<\/I> unto thy servant, who should sit on the throne of my lord the king after him? 28 Then king David answered and said, Call me Bathsheba. And she came into the king’s presence, and stood before the king. 29 And the king sware, and said, As<\/I> the LORD<\/B> liveth, that hath redeemed my soul out of all distress, 30 Even as I sware unto thee by the LORD<\/B> 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. 31 Then Bathsheba bowed with her<\/I> face to the earth, and did reverence to the king, and said, Let my lord king David live for ever.<\/P> We have here the effectual endeavours that were used by Nathan and Bathsheba to obtain from David a ratification of Solomon’s succession, for the crushing of Adonijah’s usurpation. 1. David himself knew not what was doing. Disobedient children think that they are well enough off if they can but keep their good old parents ignorant of their bad courses; but a bird of the air will carry the voice.<\/I> 2. Bathsheba lived retired, and knew nothing of it either, till Nathan informed her. Many get very comfortably through this world that know little how the world goes. 3. Solomon, it is likely, knew of it, but was as a deaf man that heard not. Though he had years, and wisdom above his years, yet we do not find that he stirred to oppose Adonijah, but quietly composed himself and left it to God and his friends to order the matter. Hence David, in his Psalm for Solomon, observes that while men, in pursuit of the world, in vain rise early and sit up late, God giveth his beloved<\/I> (his Jedidiahs<\/I>) sleep,<\/I> in giving them to be easy, and to gain their point without agitation, Psa 127:1<\/span>; Psa 127:2<\/span>. How then is the design brought about?<\/P> I. Nathan the prophet alarms Bathsheba by acquainting her with the case, and puts her in a way to get an order from the king for the confirming of Solomon’s title. He was concerned, because he knew God’s mind, and David’s and Israel’s interest; it was by him that God had named Solomon Jedidiah<\/I> (2 Sam. xii. 25<\/span>), and therefore he could not sit still and see the throne usurped, which he knew was Solomon’s right by the will of him from whom promotion cometh. When crowns were disposed of by immediate direction from heaven, no marvel that prophets were so much interested and employed in that matter; but now that common providence rules the affairs of the kingdom of men (Dan. iv. 32<\/span>) the subordinate agency must be left to common persons, and let not prophets intermeddle in them, but keep to the affairs of the kingdom of God among men. Nathan applied to Bathsheba, as one that had the greatest concern for Solomon, and could have the freest access to David. He informed her of Adonijah’s attempt (v.<\/I><\/span> 11<\/span>), and that it was not with David’s consent or knowledge. He suggested to her that not only Solomon was in danger of losing the crown, but that he and she too were in danger of losing their lives if Adonijah prevailed. A humble spirit may be indifferent to a crown, and may be content, notwithstanding the prospect of it, to sit down short of the possession of it. But the law of self-preservation, and the sixth commandment, obliges us to use all possible endeavours to secure our own life and the life of others. Now, says Nathan, let me give thee counsel how to save thy own life and the life of thy son,<\/I> v.<\/span> 12<\/span><\/U><\/I><\/span>. Such as this is the counsel that Christ’s ministers give us in his name, to give all diligence, not only that no man take our crown<\/I> (Rev. iii. 11<\/span>), but that we save our lives,<\/I> even the lives of our souls. He directs her (v.<\/I><\/span> 13<\/span>) to go to the king, to remind him of his word and oath, that Solomon should be his successor; and to ask him in the most humble manner, Why doth Adonijah reign?<\/I> He thought David was not so cold but this would warm him. Conscience, as well as a sense of honour, would put life into him upon such an occasion as this; and he promised (v.<\/I><\/span> 24<\/span>) that, while she was reasoning with the king in this matter, he would come in and second her, as if he came accidentally, which perhaps the king might look upon as a special providence (and he was one that took notice of such evidences, 1Sa 25:32<\/span>; 1Sa 25:33<\/span>), or, at least, it would help to awaken him so much the more.<\/P> II. Bathsheba, according to Nathan’s advice and direction, loses no time, but immediately makes her application to the king, on the same errand on which Esther came to king Ahasuerus, to intercede for her life. She needed not wait for a call as Esther did, she knew she should be welcome at any time; but it is remarked that when she visited the king Abishag was ministering to him (v.<\/I><\/span> 15<\/span>), and Bathsheba took no displeasure either at him or her for it, also that she bowed and did obeisance to the king<\/I> (v.<\/I><\/span> 16<\/span>), in token of her respect to him both as her prince and as her husband; such a genuine daughter was she of Sarah, who obeyed Abraham, calling him lord.<\/I> Those that would find favour with superiors mush show them reverence, and be dutiful to those whom they expect to be kind to them. Her address to the king, on this occasion, is very discreet. 1. She reminded him of his promise made to her and confirmed with a solemn oath, that Solomon should succeed him, v.<\/I><\/span> 17<\/span>. She knew how fast this would hold such a conscientious man as David was. 2. She informed him of Adonijah’s attempt, which he was ignorant of (v.<\/I><\/span> 18<\/span>): “Adonijah reigns, in competition with thee for the present and in contradiction to thy promise for the future. The fault is not thine, for thou knewest it not; but now that thou knowest it thou wilt, in pursuance of thy promise, take care to suppress this usurpation.” She told him who were Adonijah’s guests, and who were in his interest, and added, but “Solomon thy servant has he not called,<\/I> which plainly shows he looks upon him as his rival, and aims to undermine him, v.<\/I><\/span> 19<\/span>. It is not an oversight, but a contempt of the act of settlement, that Solomon is neglected.” 3. She pleads that it is very much in his power to obviate this mischief (v.<\/I><\/span> 20<\/span>): The eyes of all Israel are upon thee,<\/I> not only as a king,<\/I> for we cannot suppose it the prerogative of any prince to bequeath his subjects by will (as if they were his goods and chattels) to whom he pleases, but as a prophet.<\/I> All Israel knew that David was not only himself the anointed of the God of Jacob,<\/I> but that the Spirit of the Lord spoke by him<\/I> (2Sa 23:1<\/span>; 2Sa 23:2<\/span>), and therefore waiting for and depending upon a divine designation, in a matter of such importance, David’s word would be an oracle and a law to them; this therefore (says Bathsheba) they expect, and it will end the controversy and effectually quash all Adonijah’s pretensions. A divine sentence is in the lips of the king.<\/I> Note, Whatever power, interest or influence, men have, they ought to improve it to the utmost for the preserving and advancing of the kingdom of the Messiah, of which Solomon’s kingdom was a type. 4. She suggested the imminent peril which she and her son would be in if this matter was not settled in David’s life-time, v.<\/I><\/span> 21<\/span>. “If Adonijah prevail, as he is likely to do (having Joab the general and Abiathar the priest on his side) unless speedily suppressed, Solomon and all his friends will be looked upon as traitors and dealt with accordingly.” Usurpers are most cruel. If Adonijah had got into the throne, he would not have dealt so fairly with Solomon as Solomon did with him. Those hazard everything who stand in the way of such as against right force their entrance.<\/P> III. Nathan the prophet, according to his promise, seasonably stepped in, and seconded her, while she was speaking, before the king had given his answer, lest, if he had heard Bathsheba’s representation only, his answer should be dilatory and only that he would consider of it: but out of the mouth of two witnesses, two such witnesses, the word would be established, and he would immediately give positive orders. The king is told that Nathan the prophet has come, and he is sure to be always welcome to the king, especially when either he is not well or has any great affair upon his thoughts; for, in either case, a prophet will be, in a particular manner, serviceable to him. Nathan knows he must render honour to whom honour is due, and therefore pays the king the same respect now that he finds him sick in bed as he would have done if he had found him in his throne: He bowed himself with his face to the ground,<\/I> v.<\/span> 23<\/span><\/U><\/I><\/span>. He deals a little more plainly with the king than Bathsheba had done. In this his character would support him, and the present languor of the king’s spirits made it necessary that they should be roused. 1. He makes the same representation of Adonijah’s attempt as Bathsheba had made (1Ki 1:25<\/span>; 1Ki 1:26<\/span>), adding that his party had already got to such a height of assurance as to shout, God save king Adonijah,<\/I> as if king David were already dead, taking notice also that they had not invited him to their feast (Me thy servant has he not called<\/I>), thereby intimating that they resolved not to consult either God or David in the matter, for Nathan was secretioribus consiliis–intimately acquainted with the mind of both.<\/I> 2. He makes David sensible how much he was concerned to clear himself from having a hand in it: Hast thou said, Adonijah shall reign after me?<\/I> (v.<\/I><\/span> 24<\/span>), and again (v.<\/I><\/span> 27<\/span>), “Is this thing done by my lord the king?<\/I> If it be, he is not so faithful either to God’s word or to his own as we all took him to be; if it be not, it is high time that we witness against the usurpation, and declare Solomon his successor. If it be, why is not Nathan made acquainted with it, who is not only in general, the king’s confidant, but is particularly concerned in this matter, having been employed to notify to David the mind of God concerning the succession; but, if my lord the king knows nothing of the matter (as certainly he does not), what daring insolence are Adonijah and his party guilty of!” Thus he endeavoured to incense David against them, that he might act the more vigorously for the support of Solomon’s interest. Note, Good men would do their duty if they were reminded of it, and put upon it, and told what occasion there is for them to appear; and those who thus are their remembrancers do them a real kindness, as Nathan here did to David.<\/P> IV. David, hereupon, made a solemn declaration of his firm adherence to his former resolution, that Solomon should be his successor. Bathsheba is called in (v.<\/I><\/span> 28<\/span>), and to her, as acting for and on behalf of her son, the king gives these fresh assurances. 1. He repeats his former promise and oath, owns that he had sworn unto her by the Lord God of Israel that Solomon would reign after him,<\/I> v.<\/span> 30<\/span><\/U><\/I><\/span>. Though he is old, and his memory begins to fail him, yet he remembers this. Note, An oath is so sacred a thing that the obligations of it cannot be broken, and so solemn a thing that the impressions of it, one would think, cannot be forgotten. 2. He ratifies it with another, because the occasion called for it: As the Lord liveth, that hath redeemed my soul out of all distress, even so will I certainly do this day,<\/I> without dispute, without delay. His form of swearing seems to be what he commonly used on solemn occasions, for we find it, 2 Sam. iv. 9<\/span>. And it carries in it a grateful acknowledgment of the goodness of God to him, in bringing him safely through the many difficulties and hardships which had lain in his way, and which he now makes mention of to the glory of God (as Jacob, when he lay a dying, Gen. xlviii. 16<\/span>), thus setting to his seal, from his own experience, that that was true which the Spirit of the Lord spoke by him. Ps. xxxiv. 22<\/span>, The Lord redeemeth the soul of his servants.<\/I> Dying saints ought to be witnesses for God, and speak of him as they have found. Perhaps he speaks thus, on this occasion, for the encouragement of his son and successor to trust in God in the distresses he also might meet with.<\/P> V. Bathsheba receives these assurances (v.<\/I><\/span> 31<\/span>), 1. With great complaisance to the king’s person; she did reverence to him; while Adonijah and his party affronted him. 2. With hearty good wishes for the king’s health; Let him live.<\/I> So far was she from thinking that he lived too long that she prayed he might live for ever, if it were possible, to adorn the crown he wore and to be a blessing to his people. We should earnestly desire the prolonging of useful lives, however it may be the postponing of any advantages of our own.<\/P> <\/p>\n Nathan’s Counterplot, Verses 11-21<\/strong><\/p>\n Nathan the prophet, <\/em>seeing the trend of affairs with Adonijah, and being intimately involved with the selection of Solomon to be Israel’s next king, took steps to counteract Adonijah’s coronation. It would seem that Nathan had been aware of Solomon’s destiny from his birth (2Sa 12:24-25<\/span>; see also 1Ch 22:9<\/span>). It is learned in this context that David had made oath to Bathsheba that her son, Solomon, would succeed him on the throne. It seemed proper then, to Nathan, that the approach to David on Solomon’s behalf should be initiated with Bathsheba. Therefore, he went to her and advised her to go to the king and to remind him of his oath and promise of the machinations of Adonijah to upset them. Nathan emphasized the importance of this that Bathsheba and Solomon might save their lives from the scheming Adonijah. The prophet promised to come quickly behind Bathsheba to verify her words to David.<\/em><\/p>\n Bathsheba was sufficiently aroused by Nathan’s warning <\/em>and advice to proceed promptly to the king and intercede for Solomon. She found him in his sickbed, being nursed by the beautiful AbisHag She came into David’s presence in the reverent manner expected of those petitioning the king, and waited for his permission before speaking. When David inquired of her purpose in coming Bathsheba proceeded to follow the presentation of Solomon’s cause according to the advice and counsel of Nathan. First, she reminded him of his oath concerning Solomon; then she apprised him of the scheming of Adonijah, who already had set himself to reign as king. Adonijah had called those he felt to be sympathetic to his ambitions, prepared a great feast for them, but had not called Solomon. Finally Bathsheba told David the people of Israel were waiting for him to indicate who should be the king after him. Though David had done this already, the things that were happening with Adonijah would likely cause some to believe the king had changed his mind about Solomon. Now, Bathsheba insisted, unless David acted she and her son would be likely to die by the hand of Adonijah.<\/em><\/p>\n This is one of those times when the Lord <\/em>was using the progression of affairs to bring about His will. He had long before told David, Nathan, and others that Solomon should be the next king, and what He said would surely transpire. But from the standpoint of men it seemed as though it might not happen, and they began to be disturbed. God overrules the intentions of men that His word should not fail, and He would not fail now (Php_2:12-13).<\/em><\/p>\n CRITICAL AND EXPLANATORY NOTES.<\/strong><\/p>\n 1Ki. 1:12<\/span>. Save thine own life<\/strong>, &c.; for had the scheme of Adonijah succeeded, all rivals to the throne would have been slain. <\/p>\n 1Ki. 1:13<\/span>. Assuredly Solomon,<\/strong> &c.The particle scarcely allows of so forcible a rendering; saying, That<\/em> Solomon shall reign. <\/p>\n 1Ki. 1:14<\/span>. Confirm thy words:<\/strong> I will make full thy wordsa phrase used for the fulfilment of divine utterances (chapters 1Ki. 2:27<\/span>, 1Ki. 8:15<\/span>; 1Ki. 8:24<\/span>). <\/p>\n HOMILETICS OF <\/em>1Ki. 1:11-14<\/span><\/em><\/p>\n THE COUNSEL OF THE WISE AND GOOD<\/p>\n I. Is prompted by an unselfish concern to carry out the Divine will<\/strong>. <\/p>\n 1. The Divine will is the first and highest consideration with a true prophet<\/em>. Nathan well knew it was the Divine purpose that Solomon should reign. Doubtless it was he who revealed to David the promise of Jehovah to this effect (1Ch. 22:8-9<\/span>). Without blindly and inactively resting on the issue of the Divine decree, he saw the wisdom and importance of using all lawful means to disconcert the wicked attempt to frustrate it. He was not influenced by a priestly officiousness and love of political intrigue, but by the supreme and jealous anxiety to fulfil the will of God. When crowns were disposed of by immediate direction from Heaven, no marvel that prophets were so much interested and employed in that matter; but now that common Providence rules the affairs of the kingdom of men (Dan. 4:32<\/span>) the subordinate agency must be left to common persons. Let not prophets intermeddle in them, but keep to the affairs of the kingdom of God among men. Nathan was indifferent to the personal risk he run had his counsel been rejected and Adonijah allowed to become king. In all things, spiritual and temporal, the will of God is the highest reason. It is the safest motive to action. <\/p>\nFuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n