1 Kings 1:1-53

And let Zadok the priest and Nathan the prophet [Bähr sees in the fact that Nathan was associated with Zadok in the anointing, "the high significance David attributed to the prophetic office in Israel" But the prophets constantly performed this ceremony. Samuel anointed both Saul and David; Elisha anointed Jehu (2 Kings 9:1), and was commissioned to anoint Hazael (1 Kings 19:15, 1 Kings 19:16) ] anoint him [the king, being a sacred personage, was set apart to the office, like the priest and prophet, by anointing. Saul was probably anointed twice (1 Samuel 10:1; 1 Samuel 11:15. Cf. 1 Samuel 12:3). David was anointed thrice (1 Samuel 16:13; 2 Samuel 2:4; 2 Samuel 5:3. Solomon was anointed twice (verse 39; 1 Chronicles 29:22). The Rabbins have always held that subsequent kings were not anointed, where the succession was regular. But this opinion must be taken quantum valet. It is true that we only read of the anointing of Jehu (2 Kings 9:6), Joash (2 Kings 11:12), and Jehoahaz (2 Kings 23:30), and that in these three cases the accession was irregular. But it is obvious that other kings may have been anointed as well, though the fact is not recorded. There would be no reason for recording it in ordinary cases It seems hardly likely, too, that any king would readily dispense with an ordinance which would so much strengthen his title] there king over Israel: and blow ye with the trumpet [the sound of the trumpet would almost seem to have been a necessary accompaniment of coronations, or the proclamation of a new king. See 2 Samuel 15:10; 2 Kings 9:13; 2 Kings 11:14], and say, God cave king Solomon. [See on verse 25.]

1 Kings 1:35

Then ye shall come up. Besides, we can hardly suppose that the historian has in every case, though he probably has in this, preserved the exact words of the speaker; and it need cause us no surprise had he put into David's mouth the phraseology of a later age. In the nature of things he can only give us the substance of conversations such as these.

1 Kings 1:36

And Benaiah the son of Johoiada [probably he spoke, not because the execution of the order depended upon him (Bähr); for both Zadok and Nathan had a much more important part to perform, but as a blunt soldier who was accustomed to speak his mind] answered the king and said, Amen: the Lord God [lit; "Jehovah, he God," etc.] of my lord the king say so too.

1 Kings 1:37

As the Lord hath been with my lord the king [cf. 1 Samuel 20:13. "This phrase expresses a very high degree of the Divine favour" (Rawlinson). See Genesis 26:3, Genesis 26:4; Genesis 28:15; Genesis 39:2,Genesis 39:21; Exodus 3:12; Joshua 1:5; 1 Chronicles 22:11, etc.], even so be he with Solomon, and make has throne greater than the throne of my lord king David. [This was said from a full and honest heart, not to flatter David's vanity (Thenius). It is thoroughly characteristic of the man so far as we know him. And the prayer was fulfilled (1 Kings 3:11,1 Kings 3:12).]

1 Kings 1:38

So Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada, and the Cherethites, and the Pelethites [these were the royal bodyguard— σωματοφύλακες Josephus calls them—who were commanded by Benaiah (2 Samuel 8:18; 2 Samuel 15:18; 2 Samuel 20:23; 2 Samuel 23:28). But while their functions are pretty well understood, great difference of opinion exists as to the origin or meaning of the words. By some they are supposed to be Gentile names. A tribe of Cherethites is mentioned 1 Samuel 30:14. (Cf. Ezekiel 25:16; Zephaniah 2:5), and in close connexion with the Philistines (1 Samuel 30:16). Hence Cherethite has been thought to be another name for Philistine; and as the LXX. and Syr. render the word "Cretans," it has been conjectured that the Philistines had their origin from Crete. They did come from Caphtor, and that is probably Crete (see Genesis 10:14; Jeremiah 47:4; Amos 9:7; Deuteronomy 2:23). פְּלֵתִי again, is not unlike פְּלִשְּׁתִי In favor of this view is the fact that David certainly had a bodyguard of foreign mercenaries (2 Samuel 15:18, where the "Gittites" are connected with the Cherethites). Nor does it make against it that "two designations" would thus "be employed side by side for one and the same people"—as if we should speak of Britons and Englishmen (Bähr). For the names look like a paronomasia—of which the Jews were very fond—and a trick of this kind would at once account for the tautology. [Since writing this, I find the same idea has already occurred to Ewald.] But the other view, adopted by Gesenius, is that the names are names of office and function. Cherethite he would derive from תָרַך, cut, slay; and by Cherethites he would understand "executioners," which the royal bodyguard were in ancient despotisms (Genesis 39:1, Hebrews; Daniel 2:14, etc. See on 1 Kings 2:25). In the Pelethites ( פֶּלֶת, swiftness) he would see the public couriers ( ἄγγαροι) of Eastern men. archies (see Herod. 8:98 and 2 Chronicles 30:6). We see the guard discharging the function first named in 2 Kings 10:25; 2 Kings 11:4, 2 Kings 11:8; and the latter in 1 Kings 14:27 (marg.)] went down [i.e; from the palace on Mount Zion] and caused Solomon to ride upon King David's mule, and brought him to [ עַל: cf. 1 Kings 2:26] Gihon [Chald; Syr; Arab; Shiloha].

1 Kings 1:39

And Zadok the priest took an horn of oil [Hebrews the oil. The "holy anointing oil," Exodus 30:25, Exodus 30:31, compounded as directed in Exodus 30:23-25, was evidently part of the furniture of the tabernacle (Exodus 31:11; Exodus 39:38). Eleazer was charged with its preservation (Numbers 4:16), and the Rabbins say it lasted till the captivity] out of the tabernacle [the tabernacle on Mount Zion, containing the ark (2 Samuel 6:17; 1 Chronicles 15:1) must be meant here. There was not time to have gone to the tabernacle at Gihon (Stanley), which was three hours distance from Jerusalem (Keil). Though Abiathar had charge of this sanctuary, yet Zadok would readily gain access to it, especially in the king's name] and anointed Solomon. And they blew the trumpet [cf. 2 Samuel 15:10; 2 Kings 9:13; 2 Kings 11:14]; and all the people said, God save king Solomon. [Notice the exact fulfilment of the threefold charge of verse 34 and its result. Solomon was confirmed in his office by the suffrages of the people.]

1 Kings 1:40

And all the people came up after him [same expression as 1 Kings 1:35. The procession, the sound of the trumpets, etc; had collected a large crowd, which followed Solomon on his return], and the people piped [Heb. were piping] with pipes [pipes or flutes were used on occasions of rejoicing (Isaiah 5:12; Isaiah 30:29. Cf. 1 Samuel 10:5), and so of mourning (Jeremiah 48:36; Matthew 9:23). It is true that a very slight change ( מְחֹלְלִיף בְּחלִים instead of מִחַלְּלִים בַּחֲלִלִים) will give the meaning, "dancing with dances," which Ewald prefers, on the ground that "all the people" could not have produced their pipes at a moment's notice. But the objection loses its force when it is observed (Rawlinson) that the text implies that only some of the people piped. "All the people came up … and the people," etc. Besides, even if it were not so, some allowance is surely to be made for Eastern hyperbole. And the received text is to be preferred on other grounds. The LXX; however, has ἐχόρευον ἐν χοροῖς], and rejoiced with great joy [Hebrews "were rejoicing a great joy"], and the earth rent [this is certainly a strangly hyperbolical expression. For בָּקַע strictly means to cleave asunder, tear open (see, e.g; Numbers 16:31; Amos 1:13; 2 Chronicles 25:12). And Thenius suggests a slight emendation of the text, viz; וַתִּתָּקַע (i.e; "resounded") for וַתִּבָּקַע which would obviate this difficulty. He points out that while the LXX. Cod. Vat. has ἐρράγη, some versions have ἤχησεν, and the Vulg. insonuit. But perhaps it is safer to keep to the lectio ardua] with the sound of them [Heb. "with their voices"].

1 Kings 1:41

And Adonijah and all the guests that were with him heard it [it is probable they "were listening with some anxiety to hear if anything would occur." Rawlinson] as they had made an end [Heb. "and they had finished"] of eating, And when Joab heard the sound of the trumpet [the original almost implies that Joab's practised ear was the first to catch the note of the trumpet. He seems to have been the first to suspect its significance], he said, Wherefore is this noise of the city being in an uproar? [More exactly, "in commotion." הוֹמָה, an onomatopoetic word, like our English "hum." We speak of the "hum of the city," "the buzz of business," etc.]

1 Kings 1:42

And while he yet spake, behold, Jonathan the son of Abiathar the priest [Cf. 2 Samuel 15:36; 2 Samuel 17:17. His experience had marked him out for the post of watchman] came [That he bad not arrived before shows how prompt, and even hurried, had been the measures taken by Solomon's party] and Adonijah said unto him [Hebrews and LXX. omit "unto him"] Come in [Heb. come. See on verse 22. "Come in" suggests the idea of a house or tent, whereas the feast was al fresco]; for thou art a valiant man [it is Adonijah (not Joab, as Bähr—of course by an oversight—says) who speaks thus. Perhaps "able," "honest," or "worthy man" (cf. verse 52; same word in Hebrews; also Proverbs 12:4) would be nearer the mark. "Valiant" is clearly out of place] and bringest good tidings. [A similar expression 2 Samuel 18:27. It was evidently a familiar saying. The idea, "a good man will bring good news" corresponds with that of the proverb of 1 Samuel 24:13. Adonijah's misgivings reveal themselves in these words. He fears the worst, but strives to put on a cheerful face and to encourage his guests.]

1 Kings 1:43

And Jonathan answered and said to Adonijah, Verily [Rather, "nay but," "on the contrary" (immo vero). See Genesis 17:19, Heb; "Nay, but Sarah thy wife," etc; and Gesen; Thesaurus, sub voce אֲבָל. This particle has not "always an objecting force" (Rawlinson)—see Genesis 42:21, and especially 2 Samuel 14:5; 2 Kings 4:14—but only in the later Hebrew, e.g; 2 Chronicles 19:3; 2 Chronicles 33:17] our Lord king David hath made Solomon king.

1 Kings 1:44

And the king hath sent with Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada, and the Cherethites, and the Pelethites [see on 1 Kings 1:38], and they have caused him to ride upon the king's mule.

1 Kings 1:45

And Zadok the priest and Nathan the prophet have anointed him king in Gihon: and they are come up from thence rejoicing, so that the city [ קִרְיָה same word as in 1 Kings 1:41. Elsewhere almost exclusively found in poetry] rang again [rather, "is in commotion." Same expression in 1 Kings 1:41 and Ruth 1:19, where it is translated, "the city was moved"]. This is the noise [Heb. voice] that ye have heard.

1 Kings 1:46

And also [the same two words are found at the beginning of 1 Kings 1:47, 68. They accord well with the breathless and excited state of the speaker, and suggest how each successive detail told on the hearers] Solomon sitteth [rather, "sate, took his seat," ἐκαθισε (LXX.) aorist. See 1 Kings 1:35] on the throne of the kingdom [rather, "the royal throne." So Gesen. All David's directions were now fulfilled].

1 Kings 1:47

And moreover [ וְגַם as before] the king's servants [see on 1 Kings 1:33] came to bless our lord king David [Jonathan here refers in all probability to the words of Benaiah, 1 Kings 1:36, 1 Kings 1:37. He does not know the exact particulars, and ascribes to the "servants" the words of their commander. Of course it is possible that "the bodyguard took up the words of Jehoiada (Benaiah?) their captain and repeated them with some slight alteration." Rawlinson] saying, God [so the Keri. The Cethib has "thy God"] make the name of Solomon better than thy name and make his throne greater than thy throne [This prayer was fulfilled (1 Kings 3:12; 1 Kings 4:21-24]. And the king bowed himself [in worship. Cf. Genesis 47:31] upon the bed.

1 Kings 1:48

And also thus saith the king, Blessed be the Lord God of Israel, which hath given one to sit on my throne this day, mine eyes even seeing it. [These last words are added because it is quite an exceptional thing for a king to see his successor on the throne.]

1 Kings 1:49

And all the guests [Heb. called, LXX. κλητοὶ] that were with [Heb. to] Adonijah were afraid [Heb. trembled] and rose up [LXX. omits] and went every man his way. [This fear and flight betray a consciousness of guilt. They cannot have believed in the right of primogeniture.]

1 Kings 1:50

And Adonijah feared because of Solomon and he arose and went and caught hold of the horns of the altar. [Cf. 1 Kings 2:28. Probably the altar of Mount Zion, 1 Kings 3:15; 2 Samuel 6:17. Though it is impossible to say positively whether this or the altar at Gibeon (2 Samuel 3:4) or that recently erected on the threshing floor of Araunah (2 Samuel 24:25) is meant. For the "horns," see Exodus 27:2; Exodus 38:2; and compare Exodus 30:2. They were of shittim (i.e; acacia) wood overlaid with brass, and served a double purpose. Victims were bound to them (Psalms 118:27), and blood was put upon them, Exodus 29:12. As to the altar as a place of sanctuary, see on 1 Kings 2:28. Evidently a right of sanctuary existed amongst both Jews and Gentiles at the time of the Exodus, and probably from time immemorial. It is referred to in Exodus 21:14, but it was much circumscribed by the appointment of the cities of refuge (Numbers 35:10 sqq.) By "laying hold of the horns the offender thereby placed himself under the protection of the saving and helping grace of God" (Bähr, "Symbolik," 1:474)

1 Kings 1:51

And it was told Solomon, saying, Behold Adonijah feareth King Solomon, for lo, he hath caught hold on the horns of the altar, saying, let king Solomon [this repetition of the title is striking. Both courtiers and criminals hasten to give the young king his new honours. In Adonijah's mouth it is also a virtual abdication of his claim to the throne and a direct acknowledgment of the new monarch. But see on 1 Kings 1:1 and 1 Kings 1:35.] swear unto me today [Cf. 2 Samuel 19:23. This is one of many passages which show how lightly the Jews esteemed promises in comparison with oaths. The sentiment possibly took its rise in the oaths sworn by the Divine Being (Genesis 22:16; Genesis 24:7; Exodus 16:16, etc.), though it is possible, on the other hand, that these asseverations were made in deference to the popular sentiment. Be that as it may, the oath held a much more conspicuous and important place in the Jewish than the Christian economy. See Genesis 21:23; Genesis 31:23; Numbers 14:2; Numbers 30:2; 15:12; 21:1; 1 Samuel 14:28; Jeremiah 5:2, and, to omit other passages, 1 Kings 1:13; 1 Kings 2:8, 1 Kings 2:23, 1 Kings 2:42. Even our Lord, who rebuked the habit (Matthew 5:34-37; Matthew 23:16-22) respected the adjuration of Caiaphas, and St. Paul frequently appeals to God (Acts 26:29; 2 Corinthians 1:23; 2 Corinthians 11:31; Philippians 1:8.) The Christian religion, as it has gradually begotten a reverence for truth, has made the simple word into a bond] that he will not slay his servant [Cf. "I will be King," 1 Kings 2:5.] with the sword [the usual form of capital punishment, 1 Kings if. 8, 25, 31, 46. Adonijah indirectly confesses that he had merited death].

1 Kings 1:51

And Solomon said [i.e; he refused to swear], If he will shew himself a worthy man [ בֶּן־חַיִל, cf. אִיש־חַיִל, 1 Kings 1:42], there shall not an hair of him fall to the earth [i.e; not a single hair shall be injured. Same expression 1 Samuel 14:45; 2 Samuel 14:11; Acts 27:34. It was evidently a familiar saying] but if wickedness shall be found in him, [i.e; if he shall commit any fresh crime] he shall die [Hebrew וָמֵת, "then he shall die," emphatic.]

1 Kings 1:53

So King Solomon sent and they brought him down [The altar was elevated: probably a slope, not steps (Exodus 20:26) led to it] from [Hebrew from upon. He was still clinging to it] the altar. And he came and bowed himself to king Solomon [i.e; made obeisance to him as king. Cf. 1 Kings 1:16, 1 Kings 1:23, 1 Kings 1:31] and Solomon said unto him, Go to thine house. This was not a sentence of banishment from court, but merely a dismissal to a private life, involving a tacit admonition to live quietly and be thankful that his life was spared him. "Vade in domum tuam, ibi quiesce et res tuas age, nec te publicis regni mei negotiis immisceas" (Corn. A Lapide).

HOMILETICS

1 Kings 1:1

The chamber of sickness.

This opening chapter of 1 Kings introduces us into the privacy of a sick room. Stretched upon a couch, covered with many folds of rich Eastern drapery, we see a feeble, decrepit, attenuated man. At his side stands a fair young girl, assiduously ministering to his wants. From time to time the door opens, and prophet, priest, and warrior enter to receive his instructions; for happily the mind is not a wreck like the body. Its vigour is hardly abated, though the bodily strength is well nigh exhausted. He has but reached the appointed threescore years and ten, and yet—such have been the hardships of his life—the vital force is spent. They cover him with clothes, but he gets no heat. The flame of life is slowly but surely expiring. But we see at once that this is no ordinary room; that this is no common patient. The gorgeous apparel, the purple and fine linen, the "attendance of ministers, the standing of servants," proclaim it a king's court. And the insignia, the pomp, the profound homage proclaim that this sick man is a king. Yes, it is David, second king of Israel, but second to none in goodness and true greatness, who lies here. His chequered life, so full of romance, of chivalry, of piety, is drawing near its close. But the hour of death is preceded by a period of feebleness and decay. For sickness is no respecter of persons. It, too, like death, "thunders at the palace gates of kings and the dwellings of the poor." There is no release in that war,

"Sceptre and crown must tumble down,

And in the dust be equal made

With the poor common scythe and spade."

The sickness of David, then, may fittingly suggest some thoughts as to sickness in general. What, let us ask, is its purpose, what its uses? Why is it that, as a rule, a period of gradual decay precedes death? For it is worthy of remark that man alone, of all the animals, dies of disease. Among all the myriad forms of life, that is, he alone dies gradually. The lower animals, as a rule, prey upon each other. Beasts, birds, fishes, insects, all die a violent death. No sooner is one of them attacked by sickness, or enfeebled by old age, than it is dispatched and devoured by its fellows. It is thus the balance of the species is preserved. But in the case of men, sudden death is the exception. For them there remains, as a rule, a discipline of pain prior to dissolution. It is well to ask why this is. The general answer is, of course, obvious. It is because of that other life, that future reckoning which awaits men after death. Let us consider, however, in what ways sickness and pain are a preparation for the life and the judgment to come.

I. SICKNESS IS GOD'S NOTICE TO QUIT. We should think it hard to be ejected from our home and turned into the street without due notice. We want a little time to make preparations. Especially is this the case when we are leaving our earthly tabernacle—leaving not a home, but a world. Now God has given us abundant and repeated notice in the various accidents and occurrences of life. Too often, however, both the lessons of Providence and the warnings of the preacher are unheeded. So the Lover of souls will give men a final warning, and one that they cannot mistake, cannot well disregard. They shall feel it in their own persons. Sickness shall bid them set their house in order and prepare to meet their God. A German fable tells us that once upon a time Death promised a young man that he would not summon him until he had first sent several messengers to apprize him of his coming. So the youth took his fill of pleasure, and wasted health and strength in riotous living. Presently, a fever laid him low. But as no messenger had appeared, he had no apprehensions; and when he recovered, he returned forthwith to his former sins. He then fell a prey to other maladies, but, remembering his covenant with Death, made light of them. "I am not going to die," he cried; "the first messenger has not yet come." But one day some one tapped him on the shoulder. He turned, and saw Death standing at his elbow. "Follow me." said the King of Terrors; "the hour of thy departure is come." "How is this?" exclaimed the youth; "thou art false to thy word! Thou didst promise to send me messengers, and I have seen none." "Silence!" sternly answered the Destroyer. "I have sent thee messenger after messenger. What was the fever? What was the apoplexy? What was each sickness that befel thee? Each was my herald; each was my messenger." Yes, the first use of sickness is to remind men of death. And how much they need that reminder we may learn from the case of David. He had long been familiar with death, lie was no stranger to "th' imminent deadly breach," had known many "hairbreadth 'scapes," and often there had been "but a step between his soul and death." Nay, he had once seen the Destroyer himself, seen him standing with his drawn sword ready to smite. And yet the man who had faced death, who had long carried his life in his hand, receives a final warning ere its close. That sickness, perhaps, first brought home to him his mortality, first cried to him, "Thus saith the LORD GOD, Remove the diadem and take off the crown" (Ezekiel 21:26). But

II. SICKNESS IS GOD'S WAY OF WEANING MEN FROM THE WORLD. It is natural to cling to life; but it is necessary we should be made willing to leave it. The wrench is felt the less when some of the ties which bind us to earth have been sundered: when life loses its attractions. It is the office of pain and sickness to make life valueless, to make men anxious to depart. How often it happens that men who at the beginning of illness will not hear of death are presently found praying for their release. Such are the "uses of adversity." An old writer compares affliction to the bitter unguent which nursing mothers who would wean their offspring sometimes put upon their breast. A few weeks on the couch of pain, and we soon cry out that life is not worth the living.

III. SICKNESS IS GOD'S DISCIPLINE FOR PARADISE. True it is that all "earthly care is a heavenly discipline." All the ills that flesh is heir to are designed to be the instruments of our perfection. Like the Captain of our salvation, we are "made perfect through sufferings." For us, as for Him, "the cross is the ladder to heaven." Those are two suggestive words, which only differ by one letter— παθήματα, μαθήματα, "afflictions, instructions." But while all affliction is a school, the last illness should be the finishing school. At the last assay the furnace must he heated more than it has been wont to be. "I have learnt more," said Mr. Cecil, "within these curtains in six weeks than I have learnt in all my life before." The chamber of sickness is an enforced Retreat. There, ears "that the preacher could not school" are compelled to listen. There, "lips say 'God be pitiful' which ne'er said 'God be praised.' There, many have learnt for the first time to know themselves. And how necessary is this last discipline David's sick chamber may teach us; for he had already had his share of troubles. His life had been largely spent in. the school of adversity." In journeyings often, in peril of robbers," etc. (2 Corinthians 11:25, 2 Corinthians 11:26), these words aptly describe his early career. And even since he ascended the throne, how often has the sword gone through his soul. Amnon, Absalom, Tamer, Abner, Amasa, what tragedies are connected with these names. Few men have experienced such a long and bitter discipline as he; and it would seem, too, to have accomplished its world. If we may judge by some of his later Psalms, full of contrition, of humility, of devout breathings after God, that sweet and sanctified soul had "learned obedience by the things which he suffered." But he is not spared the final chastening. The sweet singer of Israel, the man after God's own heart, must go awhile into the gloom and the silence of the sick room, there to be made fully "meet for the inheritance of the saints in light." Men often pray to be spared a long sickness, often commiserate those who experience one. But we have learned that it has its uses. We see that it is a last chance given to men: a last solemn warning, a final chastening to prepare them for the beatific vision. The Neapolitans call one of the wards of their hospital L'Antecamera della Motre—the ante chamber of death. It is thus that we should regard every "chamber of sickness."

1 Kings 1:5 sqq. with 1 Kings 2:13 sqq

Adonijah's history and its lessons.

I. HE WAS A SPOILT CHILD.—"His father had not displeased him at any time." (1 Kings 1:7). There is no greater unkindness and injustice to a child than over indulgence. The child is the father of the man. The boy who has all his own way will certainly want it in after life, and will not get it, to his own disappointment and the unhappiness of all around him. He that loveth his son chasteneth him betimes. David was probably so engrossed with public cares and duties that his first care, after God—his family—was neglected. How unwise are those parents who devolve the care of their children at the most critical and impressionable time of life on domestics, who are often ill suited or unequal to the charge. One of the first duties a child demands of its parents is that it should be corrected and conquered. The will must be broken in youth. The sapling may be bent, not so the trunk. David's unwise indulgence, his sparing the rod, prepared a rod for his own and Adonijah's back. It was the sin of Eli that "his sons made themselves vile and he restrained them not." And one sin of David was that he had not checked and "displeased" this wilful son.

II. HE WAS ENDOWED BY NATURE WITH A DANGEROUS PROPERTY. "He also was a very goodly man." Gifts of form and feature, much as all admire them, and much as some covet them, are frequently a snare to their possessor. Perhaps, upon the whole, personal beauty has oftener proved a curse than a blessing. "For the most part," says Lord Bacon, "it maketh a dissolute youth." Oftener still it spoils the character. The conceit of the Platonists, that a beautiful body loves to have a beautiful soul to inhabit it, is unhappily not borne out by facts. "A pretty woman," it has been said, and it is often true, "adores herself" (Eugenie de Guerin). The natural tendency of this possession is to engender pride, selfishness, conceit, ambition. A striking exterior has often cost its possessor dear. It did both Absalom and Adonijah no good. It is worthy of notice that it was David's "goodly" sons conspired against him, and it was his "fair" daughter Tamar was dishonoured. Adonijah's face was an important factor in his history: it contributed to his ruin. It favoured, perhaps it suggested, his pretensions to the throne. He thought, no doubt, "the first in beauty should be first in might." Had he been blessed with an insignificant appearance he would probably have saved his head. As it was, courted and admired, he thought the fairest woman of her time was alone a fit match for him; and pride whispered that a man of such a presence was marked out for a king, and so urged him to his ruin. Let us teach our children to covet only "the beauty of the soul."

III. HE WAS CURSED WITH AN INORDINATE AMBITION. "I will be king." "Cursed," for it has cursed and blighted many lives. Like the ignis fatuus, it has lured men to their destruction. It has been well called "a deadly tyrant, an inexorable master." "Ambition," says the most eloquent of divines, "is the most troublesome and veratious passion that can afflict the sons of men. It is full of distractions, it teems with stratagems, and is swelled with expectations as with a tympany. It is an infinite labour to make a man's self miserable; he makes his days full of sorrow to acquire a three years' reign." What a striking illustration of these words does Adonijah's history supply. If he could but have been content to fill the second place he might have lived honoured, happy, and useful. But ambition soured and then cut short his life. How much of the misery of the world is caused by despising "that state of life unto which it has pleased God to call us" and stretching out after another for which we are not fitted. Adonijah's history teaches this lesson—Solomon may have partly drawn it from his life and death—"Pride goeth before destruction," etc.

IV. HE STOOPED TO UNWORTHY MEANS TO ATTAIN HIS OBJECT. "Chariots," "horses, fifty men to run before him." It is much like the Roman device, "Panem et circenses." History repeats itself. But these things were almost innocent compared with the measures he took when these failed. The smooth intrigue of a marriage, the employment of the king's mother as his tool, the plausible words, the semblance of resignation to the Divine will—and all this to overthrow a brother who had generously spared his life. And all this was the outcome of ambition—ambition which makes men trample on the living and the dead. Alas! we never know to what base courses we may be reduced if we once embark in immoral enterprises. Adonijah's "I will be king" led to conspiracy, rebellion, intrigue, ingratitude; to defiance of a father, of a brother, of God.

V. HE WAS NOT WITHOUT WARNING, BUT IT WAS IN VAIN. The failure of his first conspiracy, the abject terror which followed, the flight to the sanctuary, the terrified clinging to the horns of the altar, the piteous entreaty for life—these things should have been remembered, should have "changed his hand and checked his pride." Still more, his brother's magnanimity, "there shall not an hair of him fall to the earth;" or, if not that, his message, "If wickedness be found in him he shall die." All are of no avail. The passion for empire, like the passion for play, is almost incurable. Adonijah was playing for a throne: he staked honour, safety, piety—and lost. He played again—and this time a drawn sword was suspended over his head—he staked his life, and lost it.

VI. HE WAS SUDDENLY CUT OFF, AND THAT WITHOUT REMEDY. And this was the end of the spoiled child, of the "curled darling;" this the end of his pomp and circumstance, of his flattery and intrigue, of his steadfast resistance of the will of heaven—that the sword of the headsman smote him that he died. Instead of the throne, the tomb; instead of the sceptre, the sword. Chariots and horses, visions of empire, visions of love—one fell thrust of the steel put an end to all that. Died Adonijah as a fool dieth, ingloriously, ignobly. "When we are dead, all the world sees who was the fool." Adonijah's death was the fitting and natural conclusion of his life. He has sowed to the wind: what wonder if he reaps to the whirlwind.

1 Kings 1:5

Adonijah and the Lord's Anointed.

The conspiracy of Adonijah and its issue may suggest some lessons as to the kingdom of Christ and those who oppose His reign. For consider—

I. SOLOMON IS A TYPE OF OUR BLESSED LORD. This is universally allowed. The true "son of David" is the Son of God. He is the Divine Wisdom, the true Anointed One, the eternal King of Israel. Solomon "the peaceful" prefigured the great "Prince of Peace."

II. THE KINGDOM OF SOLOMON FORESHADOWED CHRIST'S REIGN. This is taught "by most certain warrants of Holy Scripture" (see e.g; Luke 1:32, Luke 1:33, and cf. 2 Samuel 7:11, 2 Samuel 7:12; Psalms 72:11, sqq.; Isaiah 9:7; Isaiah 16:5; Jeremiah 23:5).

III. THE OPPOSITION TO SOLOMON'S RULE PREFIGURED THE RESISTANCE OF THE POWERS OF THIS WORLD TO CHRIST. The second Psalm, the primary reference of which is to Solomon, has its absolute fulfilment in our Lord (Acts 4:25-27). Note here

The conspiracy lasted at the longest a few weeks; the peaceful reign of Solomon extended over forty years. The conspiracy against Christ has lasted over 1800 years—for "we see not yet all things put under him"—but what is this compared with eternity, and "He shall reign forever and ever" (Revelation 11:15; cf. Daniel 6:26).

1 Kings 1:11 sqq

The Jewish prophet: an example to the Christian pastor.

The dealings of Nathan with David may suggest some thoughts as to

THE CHRISTIAN MINISTER OCCUPIES IN THE NEW DISPENSATION A POSITION SOME, WHAT ANALOGOUS TO THAT OF THE PROPHET IN THE OLD. Prophecy, that is to say, is one of his functions. For prophecy does not, strictly and properly, mean prediction (or foretelling), but preaching (or forthtelling). The prophētēs was the spokesman or interpreter of God. (See Introduction, note.) The "prophesyings" of the New Testament (1 Corinthians 11:14) were preachings or expositions; and in this sense the word is used by Lord Bacon, and others. So the prophet was, and the preacher is, an ambassador for God, an expounder of his laws, a herald of his kingdom. The former, therefore, may well serve as a pattern to the latter. Now the dealings of the prophet Nathan with King David were of two kinds:

1. He admonished him in health;

2. He counselled him in sickness.

Hence let us learn that we owe doctrine, reproof, correction, instruction in righteousness; in other words, "both public and private monitions and exhortations, as well to the sick as to the whole within our cures." (See "The Ordering of Priests," Book of Common Prayer.) The latter are liable to be overlooked. But the prophet further suggests to us

I. Under the first head, observe that,

1. He boldly denounced David's sin (2 Samuel 12:7) at the risk, perhaps, of his life, and fearlessly threatened him with shame (1 Kings 1:11) and sword (1 Kings 1:10).

2. He proclaimed forgiveness on David's repentance (1 Kings 1:13).

3. He ministered comfort in David's sorrow (1 Kings 1:25).

4. He encouraged and advised David in his undertakings. (A great churchman confessed that he had not served his God as faithfully as he had served his king. Nathan was true to both.)

3. He was disinterested. He asks no favours for himself. It is for the Hebrew commonwealth, for the Jewish Church, that he act and speaks. He does not abuse his position to extort gifts from a dying man. (Compare Savonarola dictating the terms of absolution to Lorenzo de' Medici.)