53<\/strong>. and they brought him down from the altar<\/em> ] The expression refers perhaps to the steps on which Adonijah must have gone up to cling to the sides of the altar, or it may be to the elevation of the whole situation as the altar stood before the ark on Mt. Zion.<\/p>\n bowed himself<\/em> ] The same word as in 47 is used of David’s religious reverence. So Adonijah did homage to Solomon as his lord; and by pardoning the chief offender the new king shewed the rest of Adonijah’s adherents that they need not despair of forgiveness. Thus he would be most likely to change them from foes to friends.<\/p>\n Verse 53<\/span>. Go to thine house.<\/B><\/I>] Intimating that he should have no place about the king’s person, nor under the government. Adonijah must have seen that he stood continually on his good behaviour.<\/P> Friar Bacon’s method of restoring and strengthening<\/I> the Natural Heat<\/I> <\/P> “I have read many volumes of the wise: I find few things in physic which restore the natural heat<\/I>, weakened by dissolution of the innate moisture, or increase of a foreign one.<\/P> <\/P> “But certain wise men have tacitly<\/I> made mention of some medicine, which is likened to that which goes out of the mine of<\/I> the noble animal<\/I>. They affirm that in it there is a force<\/I> and virtue<\/I> which restores and increases the natural heat<\/I>. As to its disposition, they say it is like youth<\/I> itself, and contains an equal and temperate complexion.<\/P> <\/P> “And the signs of a temperate complexion in men are when their colour is made up of white<\/I> and red<\/I>, when the hair is yellow<\/I>, inclined to redness and curling.<\/P> <\/P> “This medicine<\/I> indeed is like to such a complexion<\/I>, for it is of a temperate heat: its flame is temperate and sweet, and grateful to the smell. When it departs from this temperature, it departs so far from its virtue and goodness.<\/P> <\/P> “This medicine therefore temperately heats<\/I>, because it is temperately hot; it therefore heals<\/I> because it is whole<\/I>. When it is sick<\/I>, it makes a man sick<\/I>; when it is distempered, it breeds distempers, and changes the body to its own disposition, because of the similitude it has with the body.<\/P> <\/P> “For the infirmity of a brute<\/I> animal rarely passes into a man<\/I>, but into another animal of the same kind<\/I>; but the infirmity of man<\/I> passes into man<\/I>; and so does health<\/I>, because of likeness<\/I>.<\/P> <\/P> “This thing is seldom found; and although sometimes it be found, yet it cannot commodiously be had of all men<\/I>.<\/P> <\/P> “Now, when this thing is like to youth<\/I>, that is, of temperate complexion, it has good operations; if its temperature be better, it produces better effects: sometimes it is even in the highest<\/I> degree of its perfection<\/I>, and then it operates best; and then there is that property whereof we have spoken before.<\/P> <\/P> “This differs from other medicines and nutriments, which heat and moisten after a certain temperate manner, and are good for old men. For other medicines principally heat and moisten the body; and, secondarily, they strengthen the native heat, and after that refresh the body, by moistening and heating it. For it brings back this heat in old men, who have it but weakly and deficient, to a certain stronger and more vehement power.<\/P> <\/P> “If a plaster<\/I> be made hereof, and applied to the stomach<\/I>, it will help very much, for it will refresh the stomach itself, and excite an appetite; it will very much recreate an old man<\/I>, and change him to a kind of youth<\/I>; and will make complexions, by what means soever depraved or corrupted, better. But it is to be observed, that Venus<\/I> doth weaken and diminish the power and virtue of this thing!<\/P> <\/P> “And it is very likely that the son of the prince, in his second canon of the Operations of Simple Medicines<\/I> spoke of this thing, where he saith, that there is a certain medicine, concealed by wise men, lest the incontinent<\/I> should offend their Creator. There is such a heat<\/I> in this thing, as is in young men of sound complexion; and if I durst declare the properties of this heat, this most hidden secret should presently be revealed. For this heat doth help the palsical, it restores and preserves the wasted strength of the native heat, and causeth it to flourish in all the members, and gently revives the aged.<\/P> <\/P> “But the simple medicine which restores the native heat<\/I>, when wasted and weakened, is that which is likened to the complexion of a healthy young man.”<\/P> <\/P> All this covered and enigmatical description is intended simply to point out that very medicine recommended by the Jewish physicians to restore and invigorate the dying king. I could show the bearing of every sentence, but I must leave something to the good sense of my readers. By attending to the words in italics<\/I>, the sense will be more easily discovered. See Clarke on Ru 4:16<\/span>.<\/P><\/p>\n Lead a private or retired and quiet life, without noise and numerous attendants, and meddle not with the affairs of the court and kingdom. <\/P> <\/p>\n 53. they brought him down from thealtar<\/B>from the ledge around the altar on which he was standing.<\/P> he bowed himself<\/B>thatis, did homage to Solomon as king.<\/P><\/p>\n So King Solomon sent, and they brought down Adonijah from the altar<\/strong>,…. It being built upon an hill, as both that at Gibeon, and in Araunah’s threshing floor, were:<\/p>\n and he came and bowed himself to King Solomon<\/strong>; in a way of reverence and subjection, acknowledging him to be king, and himself his subject:<\/p>\n and Solomon said to him, go to thine house<\/strong>; in peace; signifying that he pardoned him, and he might go home, and enjoy his family and substance; and by this intimating that he should only regard the affairs of his family, and not trouble himself with those of the kingdom and state, Abarbinel fancies, that because Solomon said, that if he showed himself to be a worthy man, or a man of fortitude and valour, that Adonijah thought that his meaning was, that he should go before him as a man of war, and minister to him; which made him so ready to come and stand before him; in which he was mistaken, Solomon meant no such thing; nor would he take him into his court and service, but sent him home to his own house.<\/p>\n He then had him fetched down from the altar ( ( ratl , inasmuch as the altar stood upon an eminence); and when he fell down before the king, i.e., did homage to him as king, he gave him his life and freedom in the words, “Go to thy house.” The expression does not imply his banishment from the court (compare 1Ki 2:13<\/span> and 2Sa 14:24<\/span>). Solomon did not wish to commence his own ascent of the throne by infliction of punishment, and therefore presented the usurper with his life on the condition that he kept himself quiet.<\/p>\n REFLECTIONS<\/p>\n<\/p>\n READER! do not overlook, in the melancholy view which is given us in this chapter of poor David’s cold and perishing body, what dying worms the greatest of men are; and how sure and certain it is, that death passeth upon all men, because all have sinned! Precious Jesus! what a relief is it to the souls of thy people, that amidst all the dying circumstances of themselves and the world around, thou livest forever. Oh! the unknown, inexpressible glory, contained in these words, Jesus Christ; the same yesterday, and today, and forever. And, because I live ye shall live also.<\/p>\n<\/p>\n How sweet is it to behold dying saints, like David, anxious to provide gracious successors. Particularly dying ministers and servants of our Jesus. Of all the thoughts which lie near the heart of a faithful pastor in Jesus, this must be one of the most anxious, Whom will my God appoint over this household? Whom will the Lord send to go in and out before his people! David’s anxiety for thrusting out Adonijah, and establishing Solomon in the kingdom, could not be half so interesting as to a dying, faithful minister, is the concern that the Lord would cast out all the Adonijah’s who serve not him, but their own bellies, and send the people pastors after his own heart, which should feed his people in understanding and knowledge. But Reader! amidst the anxious concern of faithful stewards in the household of Jesus, let us comfort ourselves with this pleasing assurance, Jesus hath still the keys, and is still in the midst of the throne to govern. As the church of Jesus, let all his people hope and trust in him. When David dies Solomon shall reign. If he puts out one light he can easily cause another to shine. He hath the stars in his right hand.<\/p>\n<\/p>\n But Reader! let us not close the chapter before that we have taken another view of the coronation of Solomon. Surely, as we behold our eyes may well be directed to the contemplation of a more glorious person: for a greater than Solomon is here. Yes, dearest Jesus! if Zadok the priest, and Nathan the prophet, anointed Solomon king; and if the shouts of the multitude, on this occasion, were so great that the very earth rent with the noise; surely heaven and all its powers must take a part in that unequalled joy, when every poor sinner, such as I am, is by thy almighty grace enabled to crown thee Lord of all. Thou hast on thy head many crowns. The crown of the Godhead, being one with the Father. The crown of thy God-man, thy mediatorial glory. The crown of redemption which thou host won, and now wearest. The crown of victory over sin, death, hell, and the grave. And yet, oh! thou dearest Jesus, is not the crown which the sinner puts upon thy sacred head, when thou hast not only wrought out salvation for him by conquering all his foes; but wrought out salvation in him by conquering his own wayward will, which opposed thy government over him; is not this crown precious in thy sight! Oh! Lord Jesus, be thou my sovereign God and king! Gladly do I bow the knee before thee; gladly doth my heart, my soul, and all within me confess, that Jesus Christ is Lord, to the glory of God the Father.<\/p>\n 1Ki 1:53 So king Solomon sent, and they brought him down from the altar. And he came and bowed himself to king Solomon: and Solomon said unto him, Go to thine house.<\/p>\n Ver. 53. Go to thine house.<\/strong> ] Meddle not with state matters, but mind thine own affairs; Res tuas age, intra tuam pelliculam te contine.<\/em> <\/p>\n “ Vivo tibi, quantumque potes praelustria vita.<\/em> ”<\/p>\n bowed himself: 1Ki 1:16, 1Ki 1:31, 2Sa 1:2 <\/p>\n Go to: 1Ki 2:36, 2Sa 14:24, 2Sa 14:28, Pro 24:21<\/p>\n So king Solomon sent, and they brought him down from the altar. And he came and bowed himself to king Solomon: and Solomon said unto him, Go to thine house. 53. and they brought him down from the altar ] The expression refers perhaps to the steps on which Adonijah must have gone up to … Continue reading “Exegetical and Hermeneutical Commentary of 1 Kings 1:53”<\/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-8782","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/8782","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=8782"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/8782\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=8782"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=8782"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=8782"}],"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
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/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: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"