34<\/strong>. anoint him there<\/em> ] The anointing was the most solemn portion of the ceremonies connected with the installation of a new king. We only read of its being done on some very marked occasions. Thus Saul, the first king, was anointed (1Sa 10:1<\/span>), and David, the king of God’s own choice (1Sa 16:13<\/span>); also when God orders the prophet Elijah to make provision for a new succession in Israel, Jehu is to be anointed (1Ki 19:16<\/span>), which was done when the proper time came (2Ki 9:3<\/span>; 2Ki 9:6<\/span>); so Joash after his preservation was anointed by Jehoiada (2Ch 23:11<\/span>). But though unmentioned it may have been performed in other cases. For ‘anointing’ is mentioned even in Jotham’s parable (Jdg 9:8<\/span>), where the trees will choose them a king. The ceremony is intended to symbolize the outpouring of gifts from above upon the new monarch.<\/p>\n blow ye with the trumpet<\/em> ] Thus did Jehu’s companions after his anointing (2Ki 9:13<\/span>); neither anointing nor the blowing of the trumpets has been mentioned in connexion with Adonijah’s faction. No doubt they wished to gain strength before making such a public display of what they were doing.<\/p>\n Anoint him – <\/B>Inauguration into each of the three offices (those of prophet, priest, and king) typical of the Messiah or Anointed One, was by anointing with oil. Divine appointment had already instituted the rite in connection with the kingly office 2Sa 2:4<\/span>; but after Solomon we have no express mention of the anointing of kings, except in the three cases of Jehu, Joash, and Jehoahaz 2Ki 9:6<\/U><\/span>; 2Ki 11:12<\/span>; 2Ki 23:30<\/span>, who were all appointed irregularly. At the time of the captivity, kings, whose anointing has not been related in the historical books, still bear the title of the anointed of the Lord. Lam 4:20<\/span>; Psa 89:38<\/span>, Psa 89:51<\/span>.<\/P> <\/p>\n Verse 34<\/span>. Blow ye with the trumpet<\/B><\/I>] After he has been anointed, make proclamation that he is king.<\/P> <\/p>\n Anoint him there king; <\/B>as they used to do where there was any thing new, or doubtful, or extraordinary in the succession, as 1Sa 10:1<\/span>; 16:12<\/span>,13<\/span>; 1Ki 19:15<\/span>,16<\/span>; 2Ki 9:3<\/span>. And this unction signified both the designation of the persons to the office, and the gifts and graces which were necessary for their office, and which they, seeking them sincerely from God, might expect to receive. <\/P> Blow ye with the trumpet; <\/B>to make the action more solemn, and glorious, and public. <\/P> <\/p>\n 34. anoint him<\/B>done only inthe case of a new dynasty or disputed succession (see on 1Sa16:13<\/span>; 2Sa 2:1<\/span>).<\/P><\/p>\n And let Zadok the priest, and Nathan the prophet, anoint him there king over Israel<\/strong>,…. For it might be done by either of them, as the unctions of Saul and David show:<\/p>\n and blow ye the trumpet, and say, God save King Solomon<\/strong>; the blowing of the trumpet was to make it public; the proclamation of him as king was to be made by the sound of it, and the acclamation of the people was to express their concurrence with it, their loyal affection to the new king, and their hearty wishes for his health, prosperity, and long life.<\/p>\n The blowing of the trumpet and the cry “Long live the king” (cf. 1Sa 10:24<\/span>) were to serve as a solemn proclamation after the anointing had taken place.<\/p>\n (34) Anoint him<\/strong> . . . king.It is notable that of this solemn inauguration of royalty, marked emphatically as a religious consecration by the common phrase the Lords anointedthen especially in use (1Sa. 16:6<\/span>; 1Sa. 24:6<\/span>; 1Sa. 26:9<\/span>; 2Sa. 1:14<\/span>; 2Sa. 19:21<\/span>), though found also occasionally in the later books (Lam. 4:20<\/span>)there is no mention of the tumultuous usurpation of Adonijah. Probably, as in the appointment of Saul and David himself, the right to anoint was recognised as belonging to the prophetic order (see 1Ki. 19:16<\/span>), inasmuch as it signified the outpouring of the Holy Spirit of the Lord. (Comp. Act. 10:38<\/span>.) Hence, in the absence of Nathan, it could not be attempted. In the case of David, such anointing had marked (1Sa. 16:13<\/span>) his first private designation for the kingdom by Samuel, and his public accession to royalty, first over Judah (2Sa. 2:4<\/span>), then over all Israel (2Sa. 5:3<\/span>).<\/p>\n The completeness of the old Kings provision is especially to be noticed. The riding on the Kings mule, attended by the body-guard, marked the royal sanction; the anointing, the sanction of priest and prophet; and the acclamation the adhesion of the people. Then are to follow the enthronement and homage.<\/p>\n 1Ki 1:34 And let Zadok the priest and Nathan the prophet anoint him there king over Israel: and blow ye with the trumpet, and say, God save king Solomon.<\/p>\n Ver. 34. And let Zadok the priest and Nathan the prophet.<\/strong> ] That the young king might learn betime to hearken to such, and to give them all due respect.<\/p>\n Zadok: 1Ki 19:16, 1Sa 10:1, 1Sa 16:3, 1Sa 16:12, 1Sa 16:13, 2Sa 2:4, 2Sa 5:3, 2Ki 9:3, 2Ki 9:6, 2Ki 11:12, 2Ch 23:11, Psa 45:7, Psa 89:20, Psa 89:36, Isa 45:1, Act 10:38, 2Co 1:21, 2Co 1:22 <\/p>\n blow ye: 2Sa 15:10, 2Ki 9:13, 2Ki 11:14, Psa 98:5-7 <\/p>\n God: 1Ki 1:25, 2Ki 11:12 <\/p>\n Reciprocal: 2Sa 16:16 – God save the king 1Ch 6:8 – Zadok 1Ch 6:53 – Zadok 1Ch 29:22 – and anointed 2Ch 6:42 – thine anointed Neh 6:7 – a king Est 6:9 – proclaim<\/p>\n 1Ki 1:34. Let Zadok the priest and Nathan the prophet anoint him That is, say the Jews, one of them poured out the oil, and the other anointed his head, drawing a circle round about it with oil, according to their maxim that their kings were anointed in the form of a crown, to denote their delegation to the royal dignity. It is of more importance to observe, that this unction signified not only the designation of the person anointed to his office, but the gifts and graces which were necessary to qualify him for it, and which, seeking them sincerely of God, he might expect to receive. We do not find, says Henry, that Abiathar pretended to anoint Adonijah: he was made king by a feast, not by unction. Whom God calls, he will qualify, which was signified by the anointing: usurpers had it not. Christ signifies anointed, and he is the king whom God hath set upon his holy hill of Zion, according to the decree, Psa 2:6-7. Christians, also, are made to our God, and by him, kings, and they have an unction from the Holy One, 1Jn 2:20.<\/p>\n And let Zadok the priest and Nathan the prophet anoint him there king over Israel: and blow ye with the trumpet, and say, God save king Solomon. 34. anoint him there ] The anointing was the most solemn portion of the ceremonies connected with the installation of a new king. We only read of its … Continue reading “Exegetical and Hermeneutical Commentary of 1 Kings 1:34”<\/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-8763","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/8763","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=8763"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/8763\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=8763"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=8763"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=8763"}],"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: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/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":"