33<\/strong>. Take with you the servants of your lord<\/em> ] Judging from a similar order given by David (2Sa 20:6-7<\/span>) these words imply a considerable body of armed men. For there it is said that the servants comprised Joab’s men, and the Cherethites and the Pelethites and all the mighty men. Where Joab was of the other side it was needful to be prepared for fighting.<\/p>\n upon mine own mule<\/em> ] To ride in the chariot or on the beast which carried the king was a mark of special distinction. So Pharaoh (Gen 41:43<\/span>) made Joseph ‘ride in the second chariot which he had.’ In like manner Jehonadab was taken (2Ki 10:16<\/span>) into Jehu’s chariot, and Haman named as a special mark of honour that a man should be set on ‘the horse that the king rideth upon’ (Est 6:8<\/span>).<\/p>\n bring him down to Gihon<\/em> ] From the direction here given this place must have been in the lower ground near Jerusalem. This agrees with the mention made of it in 2Ch 33:14<\/span>, where it is said to be in the valley, by which word is probably meant the torrent bed of the brook Kedron, so that Gihon would be in the Valley of Jehoshaphat on the east of Jerusalem. Both parties chose a place where there was water (see 1Ki 5:9<\/span>) for the anointing. Does this indicate that there was some purification connected with the act? At a later period there was an ‘upper’ and ‘lower’ pool at Gihon (2Ch 32:30<\/span>).<\/p>\n Mules and horses seem to have been first employed by the Israelites in the reign of David, and the use of the former was at first confined to great personages 2Sa 13:29<\/span>; 2Sa 18:9<\/span>. The rabbis tell us that it was death to ride on the kings mule without his permission; and thus it would be the more evident to all that the proceedings with respect to Solomon had Davids sanction.<\/P> Gihon – <\/B>Probably the ancient name of the valley called afterward the Tyropoeum, which ran from the present Damascus Gate, by Siloam, into the Kedron vale, having the temple hill, or true Zion, on the left, and on the right the modern Zion or ancient city of the Jebusites. The upper source of the waters of Gihon, which Hezekiah stopped (see the margin reference), was probably in the neighborhood of the Damascus Gate.<\/P> <\/p>\n Verse 33<\/span>. Take with you the servants of your lord<\/B><\/I>] By these we may understand the kings guards<\/I>, the guards<\/I> of the city<\/I>, the Cherethites<\/I> and Pelethites<\/I>, who were under the command of Benaiah; and in short, all the disposable force that was at hand.<\/P> <\/P> Solomon – to ride upon mine own mule<\/B><\/I>] No subject could use any thing that belonged to the prince, without forfeiting his life. As David offered Solomon to ride on his own mule, this was full evidence that he had appointed him his successor.<\/P> <\/p>\n The servants of your Lord, <\/B>i.e. my public officers, and my guards. <\/P> To ride upon mine own mule; <\/B>as a token that the royal dignity is transferred upon Solomon, and that by my consent. Compare Gen 41:43<\/span>; Est 6:8<\/span>. <\/P> To Gihon; <\/B>a river near Jerusalem, on the west side, as may be gathered from 2Ch 32:30<\/span>, as En-rogel, where Adonijah was inaugurated, was on the east side. This place David chose, either as remote from Adonijah and his company, that so the people might go thither, and be there without fear of tumults or bloodshed; or to show that Solomon was chosen king in opposition to Adonijah; or because this was a place of great resort, and fit to receive and display that numerous company which he knew would follow Solomon thither; or that he might from thence return and make the more magnificent entrance into the city. <\/P> <\/p>\n 33. cause Solomon my son to rideupon mine own mule<\/B>Directions were forthwith given for theimmediate 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 (2Sa13:29<\/span>); but there was a state mule of which all subjects wereforbidden, under pain of death, to make use, without specialpermission; so that its being granted to Solomon was a publicdeclaration in his favor as the future king (see on Es6:8, 9<\/span>). <\/P> bring him down to Gihon<\/B>apool or fountain on the west of Jerusalem (see on 2Ch32:30<\/span>), chosen as equally public for the counter proclamation.<\/P><\/p>\n And the king said unto them, take ye the servants of your lord<\/strong>,…. Meaning his own servants, his bodyguards, the Cherethites and Pelethites, as appears from 1Ki 1:38<\/span>; the Jews a from hence gather, that a king is superior to an high priest, since David calls himself the lord of Zadok the priest and Nathan the prophet:<\/p>\n and cause Solomon my son to ride upon mine own mule<\/strong>; for it seems on such a creature David used to ride, as did his sons; horses not being so common in Judea as they were afterwards. Some of the Jews b say it was not lawful to ride upon a mule, and that this case of David is to be excepted; for they pretend that this was a peculiar mule; and if the instance of his son urged, they reply, an argument from what kings and their sons used to do is of no force. Now this was one way of testifying that it was his will that Solomon should reign in his stead; for no private person might ride upon the beast the king was wont to ride on; this is now one of the Jewish canons c,<\/p>\n “no one may ride on the king’s horse, nor sit on his throne, nor use his sceptre:”<\/p>\n and bring him down to Gihon<\/strong>; a fountain near Jerusalem, on the west side of it, which flowed from Mount Gihon, 2Ch 32:30<\/span>; the same with Siloah according to the Targum, of which mention is made, Joh 9:7<\/span>. The reason for this order is not easily given; whether it was to denote the peaceableness and gentleness of Solomon’s government, the waters of Shiloah moving softly, Isa 8:6<\/span>, or the spread, constancy, firmness, and perpetuity of it, as the Jews say d, since the water of a fountain is ever running; or because there might be a concourse of people there, and so he would be anointed and proclaimed king in a public manner, and be attended to the city with great pomp and solemnity.<\/p>\n a Bemidbar Rabba, sect. 6. fol. 186. 3. b Vid. Bartenoram in Misn. Celaim, c. 8. sect. 1. c Misn. Sanhedrin, c. 2. sect. 5. d T. Bab. Horayot, fol. 12. 1.<\/p>\n (33) Gihon<\/strong> (breaking forth) is clearly a place in the valley, under the walls of Jerusalem, mentioned as having a watercourse, or torrent, diverted by Heekiah in his preparation of the city for siege (2Ch. 32:30<\/span>), and as forming one end of a new wall up to the fish gate, built by Manasseh; but whether it is on the west of the city, near the present Jaffa gate, or (as seems more probable) on the south, at the end of the valley called the Tyropon<\/em>, running through the city, has been doubted. The Targums here read Siloam<\/em>; and this agrees with the latter supposition, which is also supported by the proximity to Adonijahs feast at En-rogel, implied in the narrative.<\/p>\n 33<\/strong>. <\/strong> Mine own mule <\/strong> To ride upon the king’s mule was almost equivalent to being crowned. In the Eastern mind it was an honour ever associated with that of wearing the royal apparel and the crown. Thus Mordecai received the highest marks of honour the king of Persia could bestow. Est 6:8-9<\/span>. See cut of mules and note. 2Sa 13:29<\/span>. <\/p>\n Gihon <\/strong> A reservoir at the head of the valley of Hinnom, about seven hundred yards northwest of the Yaffa gate of Jerusalem. Its length from east to west is about three hundred feet; its breadth about two hundred. This reservoir is, doubtless, identical with “the upper watercourse of Gihon,” or, more literally, “the outflow of the waters of the upper Gihon,” which, according to 2Ch 32:30<\/span>, Hezekiah “brought straight down to the west side of the city of David.” At the present time, when in the rainy season this reservoir becomes full, its waters are conducted by an aqueduct to the vicinity of the Yaffa gate, and so to the pool of Hezekiah within the city. It is no valid objection to this view of the Gihon here named that it is on such high ground, as regards the city of David, that it would be incorrect to speak of bringing Solomon down <\/em> to it, or coming up <\/em> from it after him, (1Ki 1:35<\/span>,) for any locality outside the holy city might be spoken of as down <\/em> from that place, and from whatsoever quarter an Israelite came to Jerusalem he was accustomed to speak of it as a going up. <\/em> Besides, being situated in the basin at the head of the Hinnom valley, it was naturally called “Gihon in the valley.” 2Ch 33:14<\/span>. The “lower pool,” mentioned by Isaiah, (Isa 22:9<\/span>,) is probably the large broken reservoir still seen lower down in the same valley, and on the west side of the city, called by the Arabs Birket es-Sultan.<\/p>\n 1Ki 1:33<\/span><\/em><\/strong>. <\/strong>Cause Solomonto ride upon mine own mule<\/em><\/strong><\/strong> See 1Ki 1:44<\/span>. Maimonides <\/em>tells us, that it was a capital offence to ride upon the king’s ass of mule, to sit upon his throne, or to handle his sceptre, without his order; and, on the contrary, to have the honour to ride on the king’s beast by his appointment, was accounted the highest dignity among the Persians, as appears from the history of Mordecai, in the 6th chapter of Esther. Gihon <\/em>was a little river or brook near Jerusalem, which discharged itself into the brook Kidron, and in the Chaldee is called by its modern name Siloa; <\/em>it was afterwards rendered famous by the noble work of Hezekiah, 2Ch 32:30<\/span>. Maimonides and other rabbis assert, that the kings of the house of David were all obliged to be anointed by the side of a fountain or river; which, they say, was the reason why David commanded his servants to bring his son down to Gihon, and anoint him there. At this place, without the walls of Jerusalem, not in the city, Zadok and Nathan anointed Solomon; that is, one of them poured out the oil, and the other anointed his head; drawing a circle round about it with oil, according to the maxim, that their kings were anointed in the form of a crown, to denote their delegation to the royal dignity. We shall add another reason, assigned by the Jews, for choosing such a situation for anointing their kings; namely, to shew the perpetuity of their kingdom, because rivers run always, though the cities which they wash are continually decaying, and liable to destruction. Probably Gihon <\/em>was more particularly chosen on this occasion, as being near Jerusalem, the most public place of resort in the whole kingdom. Hence, from the principles of the Jews themselves, we are able to draw the reason why our blessed Saviour was anointed by the Holy Ghost as he came out of the waters of Jordan; and we may hence infer, that Jordan was preferred to any other place, to shew that HE was not only the king of Israel, who should sit on the throne of his father David, <\/em>but likewise, as the angel adds, should sit upon it for ever; <\/em>Luk 1:33<\/span>. See Bishop Patrick’s Witnesses, and Schickhard Jus Regium, cap. 1: theor. 4. Concerning the anointing of Solomon, the oil, &c. the reader who may be curious in these matters will find full satisfaction in the Mirothec. <\/em>of Schacchus. <\/p>\n Note; <\/em>(1.) The King of Peace, whom Solomon represented, was anointed (not with the oil of the Jewish sanctuary, but) with the oil of gladness above his fellows, and appointed and qualified for the administration of that kingdom which is an everlasting kingdom, by the Spirit, which the Father gave not by measure unto him. (2.) They are kings indeed, who reign in the affections of their subjects. (3.) When the believer shall ascend to his throne of glory, it shall be amidst the joyful acclamations of angels, and with the trump of God. <\/p>\n 1Ki 1:33 The king also said unto them, Take with you the servants of your lord, and cause Solomon my son to ride upon mine own mule, and bring him down to Gihon:<\/p>\n Ver. 33. Take with you the servants of your lord.<\/strong> ] My guard, and the garrison soldiers that are at hand. <\/p>\n <\/p>\n To ride upon mine own mule.<\/strong> ] In token that I have transferred upon him the royal dignity. Est 6:8 <\/p>\n <\/p>\n And bring him down to Gihon.<\/strong> ] The Chaldee hath it, To Siloe, where the waters ran softly and constantly. Hereby, saith Martyr, David would set forth his desire that Solomon’s reign might be mild and moderate, as also perpetuum et perenne,<\/em> durable and longlasting.<\/p>\n mine own mule. David had not disobeyed Deu 17:16, as Absalom had done (2Sa 15:1) and Adonijah (1Ki 1:5). <\/p>\n Take: 2Sa 20:6 <\/p>\n and cause: Maimonides informs us, that it was a capital offence for any one to ride on the king’s mule, to sit on his throne, or to handle his sceptre, without permission; and as David ordered Solomon to ride on his own mule, etc., it was ample evidence that he had appointed him his successor. <\/p>\n to ride: 1Ki 1:5, 1Ki 1:38, 1Ki 1:44, Gen 41:43, Est 6:6-11 <\/p>\n mine own mule: Heb. the mule which belongeth to me, Lev 19:19 <\/p>\n Gihon: 1Ki 1:38, 1Ki 1:45, 2Ch 32:30 <\/p>\n Reciprocal: 2Sa 13:29 – mule 2Sa 15:1 – Absalom 1Ki 10:25 – and mules 1Ch 23:1 – he made 2Ch 33:14 – Gihon Est 6:8 – the horse Est 6:9 – proclaim Mat 21:5 – sitting Joh 12:15 – sitting<\/p>\n 1Ki 1:33. Take with you the servants of your lord His constant guards, the Cherethites and Pelethites, 1Ki 1:38. Cause Solomon to ride upon mine own mule As a token that the royal dignity is transferred upon him, and that by my consent. The rest of Davids sons were wont to ride upon mules when they went abroad, 2Sa 13:29. And Absalom rode on a mule when he was hanged in the oak. But David had a mule peculiarly reserved for himself alone; on which Solomons being set, was considered as the beginning of his kingly power, no private person whatsoever being permitted to ride upon the kings mule. It was capital, says Maimonides, to ride on the kings ass or mule, to sit upon his throne, or to handle his sceptre without his order. On the contrary, it appears from the story of Mordecai, (Esther 6.,) that to have the honour to ride on the kings beast by his appointment, was accounted the highest dignity among the Persians. Bring him down to Gihon A little river or brook near Jerusalem, on the west side, which discharged itself into the brook Kidron, and in the Chaldee is called by its modern name, Siloa. If we may credit Maimonides, and other rabbis, the kings of the house of David were all obliged, to be anointed by the side of a fountain or river; which, they say, was the reason why David commanded his servants to bring his son down to Gihon, and anoint him there. Such a situation for anointing their kings, the Jews say, was chosen to show the perpetuity of their kingdom, because rivers run always, though the cities which they wash are continually decaying, and liable to destruction. But it is much more probable that this place was fixed on, because it was near Jerusalem, and a place of great resort, and capable of containing and displaying that numerous company, which David knew would follow Solomon thither. And being on the west side of the city, it was remote from Adonijah, who was inaugurated on the east side, and from his company, and therefore the people could assemble here without fear of tumults or bloodshed.<\/p>\n 1:33 The king also said unto them, Take with you the {o} servants of your lord, and cause Solomon my son to ride upon mine own mule, and bring him down to Gihon:<\/p>\n (o) Meaning, the king’s servants and such as were of his guard.<\/p>\n The king also said unto them, Take with you the servants of your lord, and cause Solomon my son to ride upon mine own mule, and bring him down to Gihon: 33. Take with you the servants of your lord ] Judging from a similar order given by David (2Sa 20:6-7) these words imply a … Continue reading “Exegetical and Hermeneutical Commentary of 1 Kings 1:33”<\/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-8762","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/8762","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=8762"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/8762\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=8762"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=8762"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=8762"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: 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: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/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
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"