28 40<\/strong>. David causes Solomon to be proclaimed and anointed king (Not in Chronicles)<\/p>\n 28<\/strong>. Call me Bath-sheba<\/em> ] The queen had not been present during Nathan’s interview, and no doubt both she and the prophet desired to appear as much as possible independent of each other in their tidings.<\/p>\n Verse 28<\/span>. Call me Bath-sheba.<\/B><\/I>] She had gone out when Nathan came in, and he retired when she was re-admitted. Each had a separate audience, but to Nathan the king did not express any will.<\/P> <\/p>\n Call me Bath-sheba; <\/B>who, upon Nathans approach to the king, had modestly withdrawn herself, either in another room, or into another part of this room, more remote from the bed upon which David lay. <\/P> <\/p>\n 28-31. Then king David answered andsaid, Call me Bath-sheba<\/B>He renews to her the solemn pledge hehad given, in terms of solemnity and impressiveness which show thatthe aged monarch had roused himself to the duty the emergency calledfor. <\/P> 1Ki1:32-49<\/span>. SOLOMON, BYDAVID’S APPOINTMENT,IS ANOINTEDKING.<\/P><\/p>\n Then King David answered and said<\/strong>,…. Observing that Nathan confirmed the account that Bathsheba had given, and that it must be a matter of fact that Adonijah had usurped the throne, gave orders to those about him, saying,<\/p>\n call me Bathsheba<\/strong>; who either went out of the room when Nathan entered it, or however removed to some distant part of it, out of the sight of David:<\/p>\n and she came into the king’s presence, and stood before the king<\/strong>; came to the side or foot of his bed, hearkening to what he had to say to her.<\/p>\n I. THE CORONATION OF SOLOMON 1:2853<\/p>\n The impassioned plea of Bathsheba and the timely confirmation of Nathan served to impress the ailing king with the urgency of royal action in favor of Solomon. David decreed that Solomon should immediately be taken to the spring Gihon and anointed king. By this swift action Adonijahs conspiracy was nipped in the bud. In discussing this crucial coronation the author speaks of (1) the authorization by David (1Ki. 1:28-37<\/span>); (2) the anointing of Solomon (1Ki. 1:38-40<\/span>); and (3) the apprehension which seized Adonijah and his crew when news of the anointing reached them (1Ki. 1:41-53<\/span>).<\/p>\n A. THE AUTHORIZATION BY DAVID 1:2837<\/p>\n In order for Solomons coronation to be legal and meaningful, the full backing of David was required. Something dramatic and forceful needed to be done quickly. Stirred to action by the reports of Bathsheba and Nathan, David formulated a brilliant plan for countering the clandestine coronation of Adonijah. But even in this crisis Davids personal concern for Bathsheba took precedence over political action with regard to Solomon. Recalling his wife to the bedchamber, David solemnly reaffirmed the oath he had made some years earlier that Solomon would succeed him on the throne. Then in some detail he outlined the procedures to be followed in the coronation of Solomon. Benaiah, unable to restrain himself at this delightful turn of events, burst forth in a prayer for the young man who was about to be anointed. This paragraph lends itself to the following analysis: (1) The promise to Bathsheba (1Ki. 1:28-31<\/span>); (2) the procedure regarding Solomon (1Ki. 1:32-35<\/span>); and (3) the prayer of Benaiah (1Ki. 1:36-37<\/span>).<\/p>\n 1. THE PROMISES TO BATHSHEBA (1Ki. 1:28-31<\/span>)<\/p>\n TRANSLATION<\/strong><\/p>\n (28) And King David answered and said, Summon to me Bathsheba. And she came before the king, and stood before the king. (29) And the king swore and said, As the LORD lives who has redeemed my life from all distress, (30) surely as I swore to you by the LORD God of Israel, saying, Surely Solomon your son shall reign after me, and he shall sit upon my throne in place of me; surely thus will I do this day! (31) And Bathsheba bowed with face to the ground, and did homage to the king, and said, May my lord King David live forever!<\/strong><\/p>\n COMMENTS<\/strong><\/p>\n David showed no incredulity with regard to the indictment of his eldest son. He seemed to realize that Adonijah is quite capable of entering into just such a conspiracy as had been reported to him. For the moment mustering his physical energies and recapturing that decisiveness which had characterized his reign, David began to act. First, he summoned Bathsheba from a waiting room to which she had retired when Nathan had entered the kings chamber (1Ki. 1:28<\/span>). Apparently when the king granted an audience to his wife or one of his counselors, no third party was present unless the king required his assistance.[94] In the words of a solemn oath (As the LORD lives) David promised his beloved wife that her son Solomon would succeed him on the throne that very day (1Ki. 1:29-30<\/span>). In response to this commitment on the part of David, Bathsheba bowed herself to the ground (cf. 1Ki. 1:23<\/span>) and pronounced a blessing upon a king: May my lord King David live forever! (1Ki. 1:31<\/span>). Such a blessing, never elsewhere used of a Hebrew monarch, was quite common later in the courts of Babylon and Persia (Dan. 2:4<\/span>; Neh. 2:3<\/span>, etc.). By these words Bathsheba conveyed to the king the thought that she did not desire his early death, but only the assurance that at the end of his life her son Solomon would follow him on the throne.<\/p>\n [94] Hammond, PC, p. 7.<\/p>\n 2. THE PROCEDURE REGARDING SOLOMON (1Ki. 1:32-35<\/span>)<\/p>\n TRANSLATION<\/strong><\/p>\n (32) And king David said, Summon to me Zadok the priest, Nathan the prophet, and Benaiah the son of Jehoiada. And they came before the king. (33) And the king said to them, Take with you the servants of your lord, and cause Solomon my son to ride upon my mule, and take him down to Gihon. (34) And let Zadok the priest and Nathan the prophet anoint him there to be king over Israel. Then you shall blow the tram-pet, and say, May King Solomon live! (35) Then go up after him, and he shall come, and sit upon my throne, and he shall reign instead of me; for him I have appointed to be prince over Israel and over Judah.<\/strong><\/p>\n COMMENTS<\/strong><\/p>\n True to his word, David took immediate action. Orders were given for Zadok, Nathan and Benaiah to be summoned to the bedside of the king (1Ki. 1:32<\/span>). From this it would appear that Nathan had withdrawn from the room at the time Bathsheba made her entrance in 1Ki. 1:28<\/span>. Several specific instructions were given to the high priest, the prophet and the general: (1) They were to gather the servants of David, i.e., his personal bodyguard of mercenary troops called Cherethites and Pelethites (cf. 1Ki. 1:38<\/span>). The presence of these troops would not only serve as a show of formidable force, but also would indicate that the coronation of Solomon had been authorized by the king. (2) Solomon was to ride on Davids own mule. Gods law stipulated that Israels king was not to multiply horses to himself (Deu. 17:16<\/span>), and it is only in the service of Davids wayward sons Absalom and Adonijah that horses are mentioned at this time. While commoners rode on asses (cf. 1Ki. 2:40<\/span>), the mule was reserved to members of the royal family (cf. 2Sa. 13:29<\/span>; 2Sa. 18:9<\/span>). None but David had ever been seen to ride on this particular mule. The use of this animal would not only be a mark of honor but would serve notice to the populace all along the processional route that David had designated Solomon as his successor.<\/p>\n David ordered (3) that Solomon be taken down to Gihon for the public anointing (1Ki. 1:33<\/span>). Some disagreement among scholars exists as to the location of this Gihon, but the best geographers identify it as the Virgin Spring which is in the Kidron valley, east of the old city of Jerusalem.[95] Because of its intermittent character this spring in ancient times was called Gihon which means gusher. During the rainy season this spring gushes forth for forty minutes or so four or five times a day. Because it produces up to 250,000 gallons of water a day, Gihon was vital to the life of Jerusalem from the very earliest times. Today the spring is used as a bathtub by local villagers.<\/p>\n [95] The best discussion is in Smith, JTEH, I, 101111.<\/p>\n It is not entirely clear why David selected Gihon as the spot for the public anointing of Solomon. In Old Testament times Gihon was on the slope of the City of David somewhat above the bottom of the valley; but in the ensuing years the bottom of the valley has risen practically to the level of the spring. The text certainly does not indicate that the spring had any religious importance.[96] Avi-Yonah has suggested that public ceremonies were held at Gihon because of its life-and-death importance for the capital.[97] This suggestion has some merit particularly in view of the changes in topography which have taken place over the course of the centuries. George Adam Smith captured the feelings of the modern visitor to the spot when he wrote:<\/p>\n [96] J. Simons (JOT, p. 164) contends that the intermittent issue of this spring may have seemed sufficiently inscrutable to lend Gihon a sacred character. Upon the heaped rubbish at the foot of the now naked hill Ophel, and amid the squalid bustle which prevails there today, one forgets that this was the scene of Solomons coronation. But in that day the precipitous rock with the fortress above it, the open cave with the mysterious intermittent fountain . . . must have formed a fitting theatre for the first coronation of an Israelite King in Jerusalem.[98]<\/p>\n [98] Smith, JTEH, I, 108.<\/p>\n Zadok the high priest and Nathan the most famous prophet of the day were instructed (4) to anoint Solomon as king. The king, like the priest, was a sacred personage and consequently was set apart for his office by the solemn act of being anointed with oil. Sometimes a king would be anointed on more than one occasion. Saul was probably anointed twice (1Sa. 10:1<\/span>; 1Sa. 11:15<\/span>). David was anointed on three occasions (1Sa. 16:13<\/span>; 2Sa. 2:4<\/span>; 2Sa. 5:3<\/span>). Solomon himself was anointed twice (cf. 1Ch. 29:22<\/span>).<\/p>\n Following the anointing, David ordered (5) that a rams horn trumpet be blown and Solomon be acclaimed king by means of the standard coronation greeting May King Solomon live! (1Ki. 1:34<\/span>). The proclamation of a new king seems to have been customarily accompanied by a blast upon trumpets (2Sa. 15:10<\/span>; 2Ki. 9:13<\/span>; 2Ki. 11:14<\/span>).<\/p>\n At the conclusion of the formal services at Gihon, (6) Solomon was to be escorted back up the steep hill into the capital where he was to sit on the throne of David. In every possible way David was trying to confirm the selection of Solomon. He virtually abdicates in favor of his son.<\/p>\n David closed his instruction to Zadok, Nathan and Benaiah with a formal and emphatic declaration that he had appointed Solomon prince over the United Kingdom (1Ki. 1:35<\/span>). David used the Hebrew term nagid, literally, one placed in the forefront; hence, a leader, prince or ruler. Saul had been anointed nagid by Samuel (1Sa. 10:1<\/span>); he was made king by the people (with Samuel officiating) at Gilgal sometime later (1Sa. 11:15<\/span>). Perhaps David could nominate Solomon as nagid, but it was for the people to acclaim him as king. Solomon was to be prince over Israel and Judah. David was keenly aware of the two component parts of this United Kingdom, for he had himself been first king of Judah for over seven years before being recognized by the elders of the other tribes as king of Israel. Furthermore, during his reign he had been forced to suppress an uprising in Judah led by Absalom (2 Samuel 15-19), as well as an Israelite uprising led by Sheba (2 Samuel 20<\/span>). It was Davids hope that both Israel and Judah would recognize Solomon as king simultaneously.<\/p>\n 2. THE PRAYER OF BENAIAH (1Ki. 1:36-37<\/span>)<\/p>\n TRANSLATION<\/strong><\/p>\n (36) And Benaiah son of Jehoiada answered the king, and said, Amen! Thus may the LORD God of my lord the king say! (37) As the LORD was with my lord the king, so may He be with Solomon, and make his throne become greater than the throne of my lord King David.<\/strong><\/p>\n COMMENTS<\/strong><\/p>\n Benaiah responded to the kings order with an expression of hearty consent and a prayer for Gods approval of what had been ordered. Amen was a legal term of endorsement (cf. Deu. 27:15<\/span> ff). The thought in 1Ki. 1:36<\/span> is that God always performs His word. If Davids word is also Gods word, it is sure to be accomplished.<\/p>\n Benaiahs support of Solomon was essential. With most of the military leaders backing Adonijah, it is doubtful that Solomon could have succeeded his father without the strong backing of the palace guard. All present in the royal bedchamber on that fateful day must have been greatly relieved when Benaiahs response to the orders of his commander-in-chief was not merely perfunctory, but rather enthusiastic. This pious soldier realized that God had been with David, and he publicly prayed that God would make the throne of Solomon greater than that of his father (1Ki. 1:37<\/span>). History records that God answered that prayer in a most wondrous way.<\/p>\n 28<\/strong>. <\/strong> Call me Bathsheba <\/strong> She had withdrawn from the king’s presence at the entrance of Nathan, and, as we see from 1Ki 1:32<\/span>, he in turn retired when she was readmitted. This was done in accordance with the rules of court propriety, and also to avoid the appearance of mutual concert between them.<\/p>\n <\/p>\n <\/strong> Solomon Anointed King<\/p>\n v. 28. Then King David,<\/strong> 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,<\/strong> awaiting his pleasure. <\/p>\n v. 29. And the king sware,<\/strong> with a very solemn oath, and said, As the Lord liveth, that hath redeemed my soul out of all distress,<\/strong> 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, <\/p>\n 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. <\/strong> He was evidently deeply moved, and saw the necessity for quick and decisive action. <\/p>\n 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. <\/strong> It was an expression of her heartfelt gratitude. <\/p>\n v. 32. And King David said, Call me Zadok, the priest, and Nathan, the prophet,<\/strong> who had also retired from the king’s presence after his interview, and Benaiah, the son of Jehoiada. And they came before the king. <\/strong> David now showed that he was still strong in mind and will in spite of his bodily weakness. <\/p>\n v. 33. The king also said unto them,<\/strong> they were to act as his representatives in the matter which he had in mind, Take with you the servants of your lord,<\/strong> the king’s own body-guard, and cause Solomon, my son, to ride upon mine own mule,<\/strong> this being an actual declaration that the latter was king, and bring him down to Gihon,<\/strong> a place west of Jerusalem, with a spring of water which fed two reservoirs, <\/p>\n v. 34. and let Zadok, the priest, and Nathan, the prophet, anoint him there king over Israel,<\/strong> the investiture being emphasized as taking place by divine right; and blow ye with the trumpet,<\/strong> as was done on solemn occasions, and say, God save King Solomon!<\/strong> <\/p>\n v. 35. Then ye shall come up after him,<\/strong> 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,<\/strong> over the united nation, as David had twice consolidated the tribes. <\/p>\n v. 36. And Benaiah, the son of Jehoiada,<\/strong> 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,<\/strong> a prayer that God might permanently establish the throne of Solomon as the successor of David. <\/p>\n 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,<\/strong> since this growth and establishment depended upon the gracious blessing of Jehovah. <\/p>\n v. 38. So Zadok, the priest, and Nathan, the prophet, and Benaiah, the son of Jehoiada, and the Cherethites and the Pelethites,<\/strong> the body-guard of the king, went down,<\/strong> according to David’s command, and caused Solomon to ride upon King David’s mule, and brought him to Gihon. <\/p>\n v. 39. And Zadok, the priest, took an horn of oil out of the Tabernacle,<\/strong> 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!<\/strong> <\/p>\n v. 40. And all the people came up after him,<\/strong> full of happiness over David’s decision, and the people piped with pipes,<\/strong> flutes being used on festival occasions, and rejoiced with great joy, so that the earth rent,<\/strong> resounding mightily, with the sound of them. <\/strong> 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. <\/p>\n (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 the LORD liveth, that hath redeemed my soul out of all distress, (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. (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.<\/p>\n<\/p>\n The most interesting part of those verses is that which represents David as eyeing the Lord’s hand in all his deliverances. We have a similar example in the patriarch Jacob, when dying. The God, said he, which fed me all my life long unto this day; the angel which redeemed my soul from evil. What angel did he mean but the angel of the covenant, even Jesus? Gen 48:16<\/span> .<\/p>\n 1Ki 1:28 Then king David answered and said, Call me Bathsheba. And she came into the king’s presence, and stood before the king.<\/p>\n Ver. 28. Call me Bathsheba.<\/strong> ] See on 1Ki 1:22<\/span> .<\/p>\n 1 Kings<\/p>\n DAVID APPOINTING SOLOMON<\/p>\n 1Ki 1:28 – 1Ki 1:39 <\/strong> .<\/p>\n 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.<\/p>\n 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.<\/p>\n I. <\/strong> 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.<\/p>\n II. <\/strong> 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.<\/p>\n 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.<\/p>\n III. <\/strong> 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.’<\/p>\n 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.<\/p>\n 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.<\/p>\n 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.<\/p>\n 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.’<\/p>\n Anointing the Chosen One <\/p>\n 1Ki 1:28-40<\/p>\n David aroused himself and acted with commendable prudence and celerity. The crisis required promptness of decision and energy in execution. The whole nation was waiting to know the kings will regarding the succession to the throne, and David left no doubt as to his choice. His orders were quickly carried out by Nathan, Zadok, and Benaiah, and the royal action was also endorsed by popular acclaim.<\/p>\n What tumultuous joy burst over Jerusalem when Solomon was enthroned! The earth rang again with jubilant shouts which struck terror among the guests at Adonijahs feast. But all such opposition shall be forgotten in that day for which the whole creation-groaning in travail, Rom 8:22 -waits: when Jesus shall be manifested, and those who love Him shall be manifested with Him in glory, Col 3:4. Then we shall hear that new song, in which ten thousand times ten thousand voices shall acknowledge that Jesus is worthy to receive power and riches and wisdom and strength and honor and glory and blessing. He must reign! Rev 5:12.<\/p>\n 2. The Anointing of Solomon and Adonijahs Submission<\/p>\n CHAPTER 1:28-53<\/p>\n 1. The renewed promise to Bath-sheba (1Ki 1:28-31)<\/p>\n 2. The anointing of Solomon commanded (1Ki 1:32-37)<\/p>\n 3. Solomon made king (1Ki 1:38-40)<\/p>\n 4. The consternation of Adonijah (1Ki 1:41-49)<\/p>\n 5. Adonijahs fear and submission (1Ki 1:50-53)<\/p>\n 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 Davids 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 Solomons glorious reign! All David did was according to Jehovahs 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 Solomons anointing, we find Davids 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 Gods true King, Adonijahs feast was about ended. Abiathars 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 Gods 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.<\/p>\n Call me: She appears to have gone out when Nathan entered; and he retired when she was readmitted. <\/p>\n into the king’s presence: Heb. before the king, 1Ki 1:28 <\/p>\n Reciprocal: Mat 1:6 – her<\/p>\n 1Ki 1:28-29. King David said, Call Bath-sheba Who, upon Nathans approach to the king, had modestly withdrawn. That hath redeemed my soul out of all distress The words contain a grateful acknowledgment of the goodness of God to him, in bringing him safe through the many difficulties that had lain in his way, and which he now mentions to the glory of God, (as Jacob when he lay a dying,) thus setting to his seal, from his own experience, that the Lord redeemeth the souls of his servants.<\/p>\n Then king David answered and said, Call me Bath-sheba. And she came into the king’s presence, and stood before the king. 28 40. David causes Solomon to be proclaimed and anointed king (Not in Chronicles) 28. Call me Bath-sheba ] The queen had not been present during Nathan’s interview, and no doubt both she and … Continue reading “Exegetical and Hermeneutical Commentary of 1 Kings 1:28”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-8757","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/8757","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=8757"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/8757\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=8757"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=8757"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=8757"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/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
[97] Avi-Yonah and Kraeling, OLB, p. 128.<\/p>\nFuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Expositions Of Holy Scripture by Alexander MacLaren<\/b><\/i><\/h4>\n
Fuente: F.B. Meyer’s Through the Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Gaebelein’s Annotated Bible (Commentary)<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"