1 Kings 1:5 - Exposition

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

IV. THE COURSE OF ADONIJAH 'S CONSPIRACY FORESHADOWS

V. THE DURATION OF THE CONSPIRACY PREFIGURES

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 ).

VI. THE END OF THE CONSPIRATORS FORESHADOWS

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.)

4 . He was discreet. "Wise as serpent, but harmless as dove." He approaches Bathsheba ( 2 Samuel 7:11 ), excites her alarm ( 2 Samuel 7:12 ), uses her as the most likely agent to prevail with the king, instructs her ( 2 Samuel 7:13 ), follows her ( 2 Samuel 7:22 ). "The policy of Nathan was of use as well as his prophecy" (Bp. Hall) Thus the prophet teaches the pastor to use all fidelity, to show true loyalty and courtesy, to act purely and unselfishly, to use the means God has put within his reach with consideration and discretion.

The Benedictus of the Old Testament, and the Benedictus of the New (Verse 48; Luke 1:68 ).

On two memorable occasions this doxology has been found on the lips of the saints. No doubt the formula, "Blessed be the Lord God of Israel," was a favourite one with the people of Israel; no doubt the words were often used (cf. Psalms 41:13 ; Psalms 72:18 ). But there are two occasions of pre-eminent interest and importance when this thanksgiving broke from joyful lips. Let us consider them.

1 . It was used (as we see) by the aged King David on the day that he saw his son Solomon (Peace) a forerunner of the Messiah, seated on the throne of Israel.

2 . It was used by the aged priest Zacharias on the day that he saw his son John (Grace), the forerunner of Messiah, brought into the commonwealth of Israel. It is just possible, but hardly probable, that the words, as used by the latter (under the guidance of the Holy Ghost, Luke 1:67 ) had a reference to their use by the former. But it may be instructive, nevertheless, to compare these two ascriptions of praise, for they are more or less characteristic, the one of the old dispensation, the other of the new. Let us observe,

I. THEIR POINTS OF CONTACT ,

II. THEIR POINTS OF CONTRAST .

I. They are alike in three particulars.

1 . Each Benedictus was in some sort the " Nunc Dimittis " of an aged saint . Each proceeded from a man "old and stricken in years" ( 1 Kings 1:1 ; Luke 1:7 ); each from a man of fervent piety ( 1 Kings 11:4 ; Luke 1:6 ); each was suggested by the speaker's son rising up to take his place, and to carry on his and God's work.

2 . Each Benedictus was connected with a son of David . The first was a grateful acknowledgment of the anointing of a Son of David to be King; the second was in thankful anticipation of the coming of the Son of David to be Prophet, Priest, and King. Note: all the praises of Scripture connect themselves directly or indirectly with Christ.

3 . Each Benedictus was elicited by God ' s gracious fulfilment of His promise. The first commemorated the realization of the promise of a successor made through the prophet Nathan ( 2 Samuel 7:12 ); the second, the (proximate) fulfilment of the promises of a Saviour, made by "all the holy prophets since the world began" ( Luke 1:70 ), and of which the promise of 2 Samuel 7:1-29 ; was a foretaste and pledge. Note: in all ages the faithfulness of God has elicited the thankfulness of his people.

II. But let us now consider their points of contrast. These are four in number, and show how the thanksgiving of David was for temporal, and that of Zacharias for spiritual benefits.

1 . The Benedictus of David celebrated the ascent of the throne of Israel by his Son; that of Zacharias, the leaving of the throne of Heaven by the Son of God. Solomon was beginning his glory: Jesus had laid His aside. Solomon was going to be ministered unto: Jesus to minister to others.

2 . The Benedictus of David commemorated the gift of a son to rule His people: that of Zacharias, the gift of a Saviour to redeem the world (verses 68, 77, 79).

3 . The Benedictus of David proclaimed that the succession to the throne was preserved in his house: that of Zacharias, that through the "house of David" a "horn of salvation" was raised up for men. The aged king, doubtless, thought that in Solomon God had "made the horn of David to bud" ( Psalms 132:17 ); but Zacharias celebrated the true fulfilment of that promise—its blossoming into salvation.

4 . The Benedictus of David celebrated the reign of a son who should be a man of peace ( 1 Chronicles 22:9 ): that of Zacharias, the coming of one who should guide men's "feet into the way of peace" (verse 79). We said each Benedictus was a sort of Nunc Dimittis. That last sentence of David's—"Mine eyes also seeing it"—carry our thoughts to another of the Evangelical Hymns, the Nunc Dimittis of Simeon—"Mine eyes have seen Thy salvation." Zacharias was not a greater poet than David. And David, as well as he, spake by the Holy Ghost ( 2 Samuel 23:2 ). Yet how much grander, and every way nobler, is the Benedictus of the latter than that of the former; of the New Testament than the Old. It is because the theme is so much higher, and the benefits are so much greater, because "a greater than Solomon is here."

The two triumphal entries.— Twice in the history of Jerusalem has a Son of David ridden through her streets, sitting on ass or mule, amid the shouts and praises of the people. Let us compare the two occasions. They will furnish a further proof and illustration of the typical character of Solomon; a further proof that a "greater than Solomon is here." Observe—

I. THE TRIUMPHAL RIDE THROUGH THE CITY WAS IN EACH CASE AFTER AN ANOINTING .—Solomon had been anointed by prophet and priest: Jesus, the Divine Solomon, by God himself. Solomon's anointing was with holy oil out of the tabernacle (verse 39); that of Jesus with the Holy Ghost ( Luke 4:18 ; Acts 4:27 ; Acts 10:38 ). Solomon was anointed to be king: Jesus to be King, and Priest, and Prophet.

II. EACH RODE THROUGH THE CITY AS KING (verses 34, 35).—"God save King Solomon," cried the populace. "Blessed is the king that cometh in the name of the Lord" ( Luke 19:38 ). In each case the words were true, "Behold thy King cometh" ( Matthew 21:5 ; John 12:15 ). And

III. EACH RODE AS THE SON OF DAVID ( 1 Kings 1:43 ; Matthew 21:9 ).—Did the populace remember the triumphal progress of Solomon, one thousand years before, through those same streets, as they cried, "Hosanna to the Son of David " ( Matthew 21:9-15 ).

IV. EACH RODE AMID THE ACCLAMATIONS OF THE PEOPLE .—Each, that is to say, was acknowledged as king by popular acclaim. In each case, a curious Oriental hyperbole expresses the enthusiastic rejoicing and the deafening cries of the throng. "The earth rent" ( 1 Kings 1:40 ). "The stones would immediately cry out" ( Luke 19:40 ; cf. Matthew 21:10 ). But here the resemblance ends.

Henceforward how great and striking is the contrast.

I. ALL THE GREAT PEOPLE SURROUNDED SOLOMON OUR LORD WAS PRECEDED AND FOLLOWED BY THE POOR . The dignitaries of the realm, both in church and state, prophet and priest, soldier and civilian, all assembled to do Solomon honour. But our Lord had none of these to do Him reverence. "Master, rebuke Thy disciples" ( Luke 19:1-48 :89). The pomp and grandeur were all on the side of Solomon.

II. SOLOMON WENT TO SIT ON HIS THRONE JESUS TO SUFFER AND REIGN ON THE CROSS . The former rode to ease and glory and pomp and unparalleled magnificence; the latter to shame and spitting, to denial and death. But, crux scala caeli.

III. SOLOMON RODE TO GLORY : JESUS TO BRING OTHERS TO GLORY . The triumphal entry of Solomon was an ordinary thing. Such royal progresses have often been before and since. But never has the world seen such an entry as that of our Redeemer. He might have reigned as a king, but He chose to suffer as a felon: He might have lived for self, He chose to die for others. Shall we deny Him our hosannas? Shall not earth and heaven ring with His praises?

HOMILIES BY A. ROWLAND