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1Ki_2:12
And Solomon sate on the throne of David his father, and his kingdom [i.e; dominion, sway] was established greatly. [Cf. 2Ch_1:1, 2Ch_1:2. This verse serves as a kind of heading or introduction to the rest of the chapter. It was principally by the removal of rivals and disaffected persons that his sway was established.
1Ki_2:13
And Adonijah, the son of Haggith, came to Bathsheba, the mother of Solomon. [The LXX. adds καὶ προσεκύνησεν αὐτη , but the words are probably inserted from 1Ki_2:19. The historian now relates the plot of Adonijah and its defeat. Foiled in his purpose to mount the throne by direct means, Adonijah and his advisers have recourse to intrigue and subtlety. By the aid of Abishag, he hopes to accomplish what his chariots and horsemen (1Ki_1:5) had failed to effect. And he first addresses himself to the queen mother ("Aggreditur mulierem, ut regnandi ignaram ira amoribus facilem." Grotius). The position of the queen dowager m the Hebrew kingdom was an influential one; not unlike that of the Valide sultana amongst the Ottomans. Hence the constant mention of each king's mother (1Ki_14:31; 1Ki_15:10, where notice 1Ki_15:13; 2Ki_11:1; 2Ki_12:1; 2Ki_14:2; 2Ki_15:2, etc.; hence, too, the part which such a queen mother as Athaliah found it possible to take. This pre-eminence was a natural result of the polygamy of Eastern sovereigns (and the consequent intrigues of the harem), coupled with the high estimation in which the mother was held in the East.] And she said, Comest thou peaceably. [Heb. Is it peace thy coming! Bathsheba was evidently surprised by his visit. Owing to the part he had taken against her son, there would naturally have been but few dealings, if not positive alienation, between them. Her first thought, consequently, is, "What can this coming mean?" The prominence of the idea of peace in all Eastern salutations has often been noticed. Cf. 1Sa_16:4; 2Ki_9:22; 2Ki_4:26; 2Ki_5:21; Luk_10:5; Joh_20:19-21, etc.] And he said, Peaceably [Heb. peace.]
1Ki_2:14
He said moreover [Heb. And he said] I have somewhat to say unto thee [lit; "a word to me (cf. est mihi) for thee." This expression throws some light on the New Testament phrase, τί ἐμοι καὶ σοί , Joh_2:4, etc.] And she said, Say on.
1Ki_2:15
And he said, Thou knowest that the kingdom was mine [schon so gut wie mein (Bähr). Adonijah evidently made much of the right of primogeniture (cf. 1Ki_2:22), which was not unrecognized amongst the Jews. There is possibly in these words, too, a hint at the part Bathsheba had taken in defeating his claims] and that all Israel set their faces [i.e; eyes] upon me that I should reign [Heb. upon me all Israel set, etc. The "me" is emphatic by its position. So is the "mine" just before used. Several commentators remark that Adonijah's words were not strictly true. But we hardly expect to find truth on such an occasion. Adonijah was adroit and diplomatic, and puts the case as it best serves his purpose. In order to propitiate Bathsheba, he exaggerates his loss and disappointment, just as in the next words, in order to put her off her guard, he plays the saint and obtrudes his piety and resignation ]: howbeit [lit; and], the kingdom is turned about and is become my brother's, for it was his from the Lord. [This verse shows pretty clearly that Adoni-jah had not renounced his pretensions to the throne. Despite the pitiful failure of his first conspiracy, and notwithstanding Solomon's generous condonation of his treason, he cannot forget that he was, and is, the eldest surviving son, and had been very near the throne. And as to the kingdom being his brother's by Divine appointment, he cannot have been ignorant of that long ago (2Sa_12:25), yet he conspired all the same. And it is not difficult to read here between the lines, that he has not relinquished his hopes, and does not acquiesce in Solomon's supremacy.]
1Ki_2:16
And now I ask one petition of thee [Heb. request one request] deny me not [marg; "turn not away my face." Better, Turn not back, i.e; repulse not. Rawlinson paraphrases, "Make me not to hide my face through shame at being refused;" but this is not the idea of the original, which means, Reject me not; send me not away. In the Heb. "face" often stands for "person," for eyes (verse 15), looks, mien]. And she said unto him, Say on.
1Ki_2:17
And he said, Speak, I pray thee, unto Solomon the ring; for he will not say thee nay, [will not repulse thee. Same words as 1Ki_2:16. There is a spice of flattery in these words. He now exaggerates her influence with the king] that he may give me Abishag the Shunammite to wife. [We are hardly justified in concluding, as some commentators have done, that love had nothing to do with this request. It is not improbable, on the contrary, that a passion for the beautiful Shunamnite, perhaps the fairest woman of her time, may have first given a powerful impulse to Adonijah's ambition (see on 1Ki_1:5). At the same time, he must have had ulterior motives (see on 1Ki_2:22).
1Ki_2:18
And Bathsheba said, Well [there is no reason why the strict rendering "good," should not be preserved here. The A.V. follows the LXX. καλῶς . Similarly Luther, wohl; but Bähr, gut], I will speak for thee [LXX. περὶ σοῦ ] unto the king.
1Ki_2:19
Bathsheba therefore [lit; And Bathsheba] went unto king [Heb. the king] Solomon, to speak unto him for Adonijah. And the king rose up to meet her, and bowed himself unto her, [the LXX. reads, "and kissed" her ( καὶ κατεφίλησεν αὐτὴν ). There is not necessarily a pregnant construction, as Keil insists: "rose up and went down to meet her." We get here a glimpse of the stateliness of Solomon's court] and sat down on his throne, and caused a seat [lit; throne, same word] to be set [most probably the servants of Solomon placed the seat for the queen mother, as the LXX. ( ἐτέθη θρόνος ) and most translators. The reception was clearly a public one, if the interview was private. But the original is simply, "and he set," etc; suggesting that Solomon may have done it, as a mark of respect, with his own hands. He "received his mother as âÀÌáÄéøÈä " (1Ki_15:13). Bähr] for the mother of the king, and she sat on his right hand. [The place of honour. Cf. Psa_110:1; Mat_20:21; Mat_25:33; Act_7:56; Rom_8:34; Heb_1:3; Heb_8:1, etc. It was also the place of honour amongst Arabians (Keil), Greeks, and Romans, as the very names εὐώνυμος —an euphemism for ἀριστερός —and sinistra, show.
1Ki_2:20
Then she said, I desire one small petition of thee. [So it seemed, no doubt, to her, in her inexperience and ignorance of Adonijah's real motives. She thought she held the threads of a love story in her hands, and that it would be a small thing for Solomon to make these handsome lovers happy]: I pray thee, say me not nay. And the king said unto her, Ask on, my mother: for I will not say thee nay. [The readiness of the king to grant whatever she asked proves that the reasons which induced him to deny her request must have been weighty; i.e; Adonijah's suit cannot have been devoid of political consequences.
1Ki_2:21
And she said, Let Abishag the Shunammite be given to Adonijah thy brother to wife. [For the construction ( àÅú with a nominative, or, as some think, éËúÇÌï used impersonally—man gebe), cf. Gen_27:42; Exo_10:8; and especially Num_32:5; and see Gesen; Lex. s.v. àÅú , and Ewald, Syntax, 295 b.]
1Ki_2:22
And king Solomon answered and said unto his mother, And why dost thou ask Abishag the Shunammite for Adonijah? [Professor Plumptre (Dict. Bib; art. "Solomon") says this "narrative is not a little perplexing." He then specially remarks on the strangeness of Bathsheba's interceding for Adonijah, and also on Solomon's "flashing into fiercest wrath" at her request. He explains the facts, however, by "Mr. Grove's ingenious theory identifying Abishag with the Shulamite (Son_6:13), the heroine of the Song of Songs." It is "the passionate love of Solomon for the fairest among women' that has made Bathsheba, "hitherto supreme, to fear a rival influence, and to join in any scheme for its removal." The king's vehement abruptness is in like manner accounted for. He sees in the request at once an attempt to deprive him of the woman he loves and a plot to keep him still in the tutelage of childhood. Of the ingenuity of this theory no one can doubt, nor yet that it may possibly represent the actual facts. But it is not necessary, nor does it help much to the explanation of the narrative. Bathsheba's intervention may easily be accounted for by
(1) her desire to conciliate her son's most formidable rival;
(2) her feminine interest in a love match; and
(3) her pride, which could not but be flattered, on being assured that her influence with the king was so great.
Nor is it any more difficult to assign a reason for Solomon's sudden outburst of anger. This request is evidence to him of a fresh plot against his throne, a plot so skilfully laid that its abettors have been able to deceive his own mother, and have made her a tool for its advancement. Surely this is quite enough to account for Solomon's indignation. And the theory of a love story has this disadvantage, that the young king completely ignores it in what follows, all his concern being about the kingdom, and not one word being said about the woman; and again—and this is almost fatal—his mention of Joab and Abiathar, and his subsequent dealings with them, prove conclusively that he suspected a conspiracy against his crown, not a scheme, in which these latter could have had no interest, and therefore no part, to rob him of a mistress] ask for him the kingdom also [Heb. and ask for him = and (you will next) ask for him; or, Aye, ask for him, etc. It was quite natural that Solomon should see in Adonijah's suit for Abishag an indirect, but none the less real or dangerous, attempt to compass his own downfall. For it was one of the customs of Oriental monarchies that the harem of a sovereign descended to his successor. Thus the impostor Smerdis took possession of the harem of Cambyses (Herod. 3:68), while Darius in turn had some of the wives of Smerdis (3:88). And what is much more to the point, a similar custom obtained amongst the Jews. David, for example, succeeded to the wives, along with the kingdom, of Saul (2Sa_12:8). And we see from the case of Abner and Rizpah (2Sa_3:8), and still more from that of Absalom (ch. 16:22), that to "take possession of the harem was the most decided act of sovereignty" (Lord A. Hervey, Speak. Com. on 2Sa_16:21). Now all these instances were of too recent a date, and had attracted far too much attention at the time, to have made it possible for them to have escaped either Solomon's or Adonijah's observation. They manifest "such a close connection in public opinion between the title to the crown and the possession of the deceased monarch's wives, that to have granted Adonijah's request would have been the strongest encouragement to his pretensions" (Rawlinson in loco). It may be said that Abishag had not really been the concubine of David (Heb_1:4), which is true, and which explains what would otherwise have been the astonishing impiety of Adonijah (Le 18:8, 20:11; cf. 1Co_5:1), and the wonderful complaisance of Bathsheba. There is no warrant for charging Adonijah (as is done by a Lapide, Wordsworth, al.) with defying the Divine law and seeking an incestuous alliance, for the historian is careful to represent Abishag as David's attendant, and not as his wife. But it is hardly probable that the nation at large knew this. People generally could only suppose that this fair young girl, chosen out of all the thousands of Israel because of her beauty, had become to all intents and purposes one of the royal seraglio. It is almost a certainty, therefore, that Adonijah's request concealed a plot for using Abishag as a stepping stone to the throne, and Solomon certainly is not to be blamed if he interpreted it by the light of contemporaneous history, and by the usages of his time and country. He knew that his brother had made one deliberate effort to supplant him, and therefore he could only conclude that this was a second, though veiled, attempt to deprive him of his kingdom]; even for him and for Abiathar the priest, and for Joab the son of Zeruiah. [The LXX. and other translators appear to have had a slightly different text before them. The LXX. renders, καὶ αὐτῷ ̓Αβιάθαρ καὶ αὐτῷ , κ . τ . λ .; the Vulgate, "et habet Abiathar," etc. The Chald. paraphrases, "nonne in cansilio fuerunt ille et Abiathar," etc. Keil well remarks that "the repetition of answers entirely to the emotional character of the words." We can hardly believe, however, that in these conversations we have the ipsissima verba of the speakers If so, how were they preserved and handed down to the author? Even a "court scribe" would hardly catch every turn of expression. And possibly this interview with Bathsheba was private. It would almost seem, from the immediate mention of Joab and Abiathar, as if Solomon had received some prior intimation of this second conspiracy. Possibly his remarkable penetration had divined that mischief was brewing from the bearing of the three, who no doubt would be narrowly watched. Or he may have heard of frequent meetings on their part. Anyhow, Adonijah's suit is to him conclusive proof of a plot].
1Ki_2:23
Then king Solomon sware by the Lord, saying, God do so to me, and more also [a common form of adjuration (Rth_1:17; 1Sa_14:44; 1Sa_20:13; 2Sa_3:9; 2Sa_19:13, etc.) = Gott soil mich fort und fort strafen. Bähr], if [or "that." ëÄé constantly follows formulae of swearing, as in all the passages just cited. Cf. the use of ὅτι in New Testament. The order of the next words in the Hebrew is noticeable] against his life spake Adonijah this word. [ áÀÌðÇôÀùÑå , "at the peril or cost of his life." Cf. 2Sa_23:17; Jos_23:11.]
1Ki_2:24
Now therefore [Heb. and now], as the Lord liveth, which hath established me, and set me [a é has here crept into the text; obviously owing to the fact that this same letter both precedes and follows] on the throne of David my father, and who hath made me an house [Keil and Wordsworth understand by this expression, "hath given me issue." "Solomon," says Keil, "had already one son, viz; Rehoboam, about a year old." But some doubt seems to attach to the "forty and one years" mentioned as the age of Rehoboam at his accession. Bähr says Solomon's "marriage did not occur till afterwards (Heb_3:1). And we find from 1Ki_11:38; 2Sa_7:11, 2Sa_7:27, that to 'make,' or 'build an house,' means to found a lasting dynasty"], as he promised [Heb. spake, i.e; at 2Sa_7:11-13], Adonijah shall be put to death this day.
1Ki_2:25
And King Solomon sent by the hand [i.e; the instrumentality; not necessarily eigenhandig, as Thenius. Cf. Exo_4:13; 1Sa_16:20, Hebrews; 1Ki_12:15; 1Ki_14:18; Jer_37:2 ("which he spake by the hand of Jeremiah"), etc. The same expression is found in verse 46 of this chapter] of Benaiah [in the East the captain of the king's bodyguard has always been the "chief of the executioners," the title given to Potiphar, Gen_37:36, Hebrews; in 2Ki_25:8 to Nebuzar-Adan; and in Dan_2:14 to Arioch "the captain of the king's guard, which was gone forth to slay the wise men, etc.] and he fell upon him so that he died. [Solomon has been accused of "a coldblooded vengeance" and of "that jealous cruelty so common in Oriental despots," in ordering the execution of his brother. But unjustly. It is to be remembered that on the occasion of Adonijah's first rebellion the young monarch had displayed the greatest magnanimity towards him. He might then have justly decreed against him the death which no doubt the conspirators had designed against him (1Ki_1:12.) Adonijah, by fleeing to the altar, showed that he had good grounds for fearing the avenging sword. He was clearly conscious that he had merited the death of the traitor. But Solomon spared him, during good behaviour. He warned him that "if wickedness were found in him" he should die (1Ki_1:52.) His first treason, consequently, was not to be lost sight of, in case he were guilty of a fresh offence. And now that he is found conspiring again; now that he abuses the royal clemency, and seeks by chicanery and intrigue to snatch his brother's crown, the sentence of death takes effect. This renewed attempt, after failure and forgiveness, must have convinced the king that Adonijah's pretensions would be a standing menace to the peace and prosperity of his empire, and therefore he owed it to himself, to his subjects, and above all to God, who had entrusted him with the crown, to put this restless and dangerous plotter out of the way. To pass over a second offence would be a virtual encouragement of sedition, for it would show that the king was weak and might be trifled with. Adonijah therefore must die, not only in expiation of his treason, but as an example to the subjects of Solomon, that the disaffected, including all Adonijah's partizans, might be awed into obedience.
I. ADONIJAH WAS ENDUED WITH BEAUTY, SOLOMON WITH WISDOM. The first had goodliness; the second goodness. Men admired Adonijah; the Lord loved Solomon (2Sa_12:24). To the elder brother the Allwise Providence allotted the gifts of face and form—exterior advantages—to the latter He gave "wisdom and understanding exceeding much, and largeness of heart"—the quiet, unobtrusive adornment of the spirit. Wisdom is better than rubies; yes, and better than beauties.
II. ADONIJAH WAS AMBITIOUS; SOLOMON WAS PIOUS. The first loved self, and sought his own advancement. The second "loved the LORD" (1Ki_3:3). The first, by his own showing, resisted and defied the will of Heaven (1Ki_2:15); the latter "walked in the statutes of David his father." Adonijah desired riches, honours, the life of his enemies; Solomon asked for none of these things, but for an understanding heart (1Ki_3:9, 1Ki_3:11). Their lives consequently were regulated on totally different principles. The first acted as if he were master (1Ki_1:5); the second remembered he was but a servant (1Ki_2:9). And Adonijah lost everything, even his life, while Solomon gained everything—the wisdom for which he asked; the "richest honour" for which he did not ask. Verily "godliness is profitable unto all things (1Ti_4:8).
III. ADONIJAH SOUGHT TO FORCE EVENTS; SOLOMON WAITED PATIENTLY FOR THE LORD. Adonijah would not wait till his father was dead; he would snatch the sceptre from the old man's feeble grasp; he would be king at any cost, and at once. It is worth noticing that Solomon on the other hand took no part in the measures which placed him on the throne. "He that believeth shall not make haste." The one sought to frustrate the designs of Providence, the other "committed himself to him that judgeth righteously." And he was crowned and Adonijah was executed.
IV. ADONIJAH REBELLED AGAINST HIS FATHER; SOLOMON REVERENCED HIS MOTHER. Treatment of parents is a test of character. To honour father and mother is "the first commandment with promise." Adonijah repaid his father's indulgence with treason against his throne; Solomon, when seated on his throne, had a throne set for his mother. If he were king, his mother should be queen. He received her with the profoundest respect, though she was his subject; for he "counted her uncrowned womanhood to be the royal thing." The fortunes of these two brothers were not more diverse than their characters, as revealed by their treatment of their eiders. And their histories accorded with their principles; their lives and deaths illustrated the commandment.
V. GOD CHOSE SOLOMON AND REFUSED ADONIJAH. As in the case of Esau and Jacob, as in the case of Manasseh and Ephraim, the younger is preferred to the elder. And yet the elder was apparently the popular favourite. "Man looketh on the outward appearance, but the Load looketh on the heart." It is the case of David and his brethren over again. In all these cases "the Lord hath set apart him that's godly for himself." The meek, pacific Solomon, the rejected of Joab and Abiathar, is the accepted of Jehovah. And the brilliant and beautiful Adonijah, his advantages, his influence, his efforts, all these avail him nothing, for "the proud"—and we may add, the selfish, the disobedient—"the LORD knoweth afar off" (Psa_138:6), while "the wicked and him that loveth violence his soul hateth" (Psa_11:5).