1 Kings 1:1-27

Adonijah Makes Himself King

1 King David was now very old. He couldn't keep warm even when blankets were spread over him.

2 So his servants spoke to him. They said, "You are our king and master. Please let us try to find a young virgin to help you. She can take care of you. She can lie down beside you. Then you can keep warm."

3 So David's servants looked all over Israel for a beautiful young woman. They found Abishag. She was from the town of Shunem. They brought her to the king.

4 The woman was very beautiful. She took care of the king and served him. But the king didn't have sex with her.

5 Adonijah was the son of David and his wife Haggith. He came forward and announced, "I'm going to be the next king." So he got chariots and horses ready. He also got 50 men to run in front of him.

6 His father had never tried to stop him from doing what he wanted to. His father had never asked him, "Why are you acting the way you do?" Adonijah was also very handsome. Now that Absalom was dead, Adonijah was David's oldest son.

7 Adonijah talked things over with Joab, the son of Zeruiah. He also talked with the priest Abiathar. They agreed to help him.

8 But the priest Zadok and Benaiah, the son of Jehoiada, didn't join Adonijah. The prophet Nathan didn't join him. Shimei and Rei didn't join him. And neither did David's special guard.

9 Adonijah sacrificed sheep, cattle and fat calves. He sacrificed them at the Stone of Zoheleth near En Rogel. He invited all of his brothers, the king's sons, and all of the men of Judah who were royal officials.

10 But he didn't invite Benaiah or the prophet Nathan. He didn't invite the special guard or his brother Solomon either.

11 Nathan spoke to Solomon's mother Bathsheba. He asked, "Haven't you heard? Adonijah, the son of Haggith, has made himself king. And King David doesn't even know about it.

12 "So let me tell you what to do to save your life. It will also save the life of your son Solomon.

13 Go in and see King David. Say to him, 'You are my king and master. You took an oath. You promised me, "You can be sure that your son Solomon will be king after me. He will sit on my throne." If that's really true, why has Adonijah become king?'

14 "While you are still talking to the king, I'll come in. I'll tell him that what you have said is true."

15 So Bathsheba went to see the old king in his room. Abishag, the Shunammite, was taking care of him there.

16 Bathsheba bowed low. She got down on her knees in front of the king. "What do you want?" the king asked.

17 She said to him, "My master, you took an oath in the name of the LORD your God. You promised me, 'Your son Solomon will be king after me. He will sit on my throne.'

18 "But now Adonijah has made himself king. And you don't even know about it.

19 He has sacrificed large numbers of cattle, fat calves and sheep. He has invited all of the king's sons. He has also invited the priest Abiathar and Joab, the commander of the army. But he hasn't invited your son Solomon.

20 "You are my king and master. All of the people of Israel are watching to see what you will do. They want to find out from you who will sit on the throne after you.

21 If you don't do something, I and my son Solomon will be treated like people who have committed crimes. That will happen as soon as you join the members of your family who have already died."

22 While she was still speaking with the king, the prophet Nathan arrived.

23 The king was told, "The prophet Nathan is here." So Nathan went to the king. He bowed down with his face toward the ground.

24 Nathan said, "You are my king and master. Have you announced that Adonijah will be king after you? Have you said he will sit on your throne?

25 Today he has gone down outside the city. He has sacrificed large numbers of cattle, fat calves and sheep. He has invited all of the king's sons. He has also invited the commanders of the army and the priest Abiathar. Even now they are eating and drinking with him. They are saying, 'May King Adonijah live a long time!'

26 "But he didn't invite me. He didn't invite the priest Zadok or Benaiah, the son of Jehoiada. He didn't invite your son Solomon either.

27 "King David, have you allowed all of that to happen? Did you do it without letting us know about it? Why didn't you tell us who is going to sit on your throne after you?"

1 Kings 1:1-27 Meaning and Commentary

INTRODUCTION TO FIRST KINGS

This, and the following book, properly are but one book, divided into two parts, and went with the Jews under the common name of Kings. This, in the Syriac version, is called the Book of Kings; and in the Arabic version, the Book of Solomon, the Son of David the Prophet, because it begins with his reign upon the death of his father; and, in the Vulgate Latin version, the Third Book of Kings, the two preceding books of Samuel being sometimes called the First and Second Books of Kings, they containing the reigns of Saul and David; and in the Septuagint version both this and the following book are called Kingdoms, because they treat of the kingdom of Israel and Judah, after the division in the times of Rehoboam, son of Solomon, and of the several kings of them; as of Solomon before the division, so afterwards of the kings of Judah; Rehoboam, Abijam, Asa, Jehoshaphat, Jehoram, Ahaziah, Jehoash, Amaziah, Uzziah or Azariah, Jotham, Ahaz, Hezekiah, Manasseh, Amon, Josiah, Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah; and of the kings of Israel, Jeroboam, Nadab, Baasha, Elah, Zimri, Omri, Ahab, Ahaziah, Jehu, Jehoahaz, Jehoash, Jeroboam the son of Joash, Zachariah, Shallum, Menahem, Pekahiah, Pekah, and Hoshea; so that these books may, with great propriety, be called the books or histories of the kings in the two kingdoms of Judah and Israel: who they were written by, is not easy to say; some think they were written by piecemeal by the prophets that lived in the several reigns successively, as Nathan, Ahijah the Shilonite, Iddo, Isaiah, and Jeremiah, and afterwards put together by an inspired writer. The Jews commonly say {a}, that Jeremiah wrote the book of the Kings, by which they mean this, and the following book; though very probably they were written by Ezra, since the history in them is carried down to the liberty granted to Jehoiachin in Babylon; but that Ezra was the writer of all the preceding historical books, and even of the Pentateuch, cannot be admitted, which is the conceit of Spinosa {b}; part of whose tract is just now republished by somebody, word for word, under a title as in the margin {c}; but that Ezra was not the writer of the Pentateuch is clear, since he refers to it as written by Moses, and as the rule of religion and worship in his times, Ezr 3:2-4, 6:18; and it is certain these writings were in being in the times of Josiah, Amaziah, Joash, yea, of David, and even of Joshua, \2Ch 34:14 25:4 23:18 1Ki 2:3 Jos 8:34\; and as for the book of Joshua, that also was written long before Ezra's time; it must be written long before the times of David, before the Jebusites were expelled from Jerusalem, since the writer of it says, that they dwelt there in his days, Jos 15:63; the book of Judges must be written before the times of Samuel and David, since the former refers to the annals of it, 1Sa 12:9,10; and the latter alludes to some passages in it, Ps 68:7,8; see Jud 5:4,5; and a speech of Joab's, 2Sa 11:21, shows it to be an history then extant: to which may be added, that in it Jerusalem is called Jebus, Jud 19:10,11; which it never was, after it was taken by David out of the hands of the Jebusites, 2Sa 5:6; the book of Ruth very probably was written by Samuel; had it been of a later date, or written by Ezra, the genealogy with which it concludes, would doubtless have been carried further than to David: the Book of Samuel, and particularly the song of Hannah in it, were written in all probability before the penning of the hundred thirteenth psalm, Ps 113:1-9, in which some expressions seem to be taken from it wherefore, though the two books of Kings may be allowed to be written or compiled by Ezra, the ten preceding ones cannot be assigned to him: however, there is no room to doubt of the divine authority of these two books, when the honour our Lord has done them is observed, by quoting or referring to several histories in them; as to the account of the queen of Sheba coming to hear the wisdom of Solomon; of the famine in the times of Elijah; and of that prophet being sent to the widow of Sarepta, and of the cleansing of Naaman the Syrian in the times of Elisha, Mt 12:42, Lu 4:25-28 from 1Ki 17:1-10 2Ki 5:10-14; to which may be added, the quotations and references made by the apostles to passages in them, as by the Apostle Paul in Ro 11:2-4 from 1Ki 19:14,18; where this book is expressly called the Scripture; and by the Apostle James, Jas 5:17,18; who manifestly refers to 1Ki 17:1-24; and there are various things in this part of Scripture, which are confirmed by the testimonies of Heathen writers, as will be observed in the exposition of it. The use of these books is to carry on the history of the Jewish nation, to show the state of the church of God in those times, and his providential care of it amidst all the changes and vicissitudes in the state; and, above all, to transmit to us the true genealogy of the Messiah, which serves to confirm the Evangelist Matthew's account of it.

{a} T. Bab. Bava Bathra, fol. 15. 1. {b} Tractat. Theolog. Politic. c. 8. & 9. p. 150 {c} Tractatus de Primis 12. Vet. Test. Lib. &c. Londini 1763.

\\INTRODUCTION TO FIRST KINGS 1\\

This chapter gives an account of the infirmities of David in his old age, and the method used to relieve him under them, 1Ki 1:1-4; of the preparation his son Adonijah made to usurp the throne, 1Ki 1:5-10; of Bathsheba's address to the king upon it, in favour of her son Solomon, on which she was put by, Nathan the prophet, and seconded in it by him, 1Ki 1:11-27; when the king with an oath confirmed the succession of Solomon in the kingdom, and ordered Nathan the prophet, and Zadok the priest, to anoint him, which was accordingly done with great ceremony, to the satisfaction of the king and his servants, 1Ki 1:28-40; the news of which being brought to Adonijah and his friends, struck them with terror, and on which they dispersed, 1Ki 1:41-50; and upon the promise of Adonijah, that he would behave well to Solomon, he was pardoned and dismissed, having fled and lain hold on the horns of the altar, 1Ki 1:51-53.