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I KINGS.-This book is a continuation of the preceding, and is, in the Septuagint and the Vulgate, called the third book of reigns or kingdoms in the former, and of kings in the latter. In the Arabic it is called the "Book of Solomon," from the name of the most conspicuous of the kings whose history it relates. In the ancient Hebrew Bibles it formed but one book with the following, which together bore, as usual, various titles, the most common being taken from the initial Fords (1775), "Now king David." The two books, considered as one, comprehend the history of the Hebrews from the closing scenes of David's life to the thirty-seventh year of the captivity of king Jehoiachin (2 Kings xxv. 27); that is, according to Hales, a period of 469 years; but of only 444 years, if we exclude the somewhat extraneous notice at the end, and count only to the destruction of Jerusalem. The present book comprehends about a hundred years of this period, and comprises the history of the concluding portion of David's reign, the glories of Solomon's reign, and the reigns of four kings of Judah, and eight of Israel. It will be seen that the common chronology makes the period longer than as here stated after Dr. Hales. Concerning the authorship of the books of Kings, there is as much division of opinion as with reference to any other of the historical books. The Jews commonly ascribe the authorship to Jeremiah. Some suppose that David, Solomon, and Hezekiah wrote the history of their respective reigns. But the most probable opinion appears to be that which states that the books were written piecemeal by the prophets who lived in the several successive reigns, as Nathan, Ahijah the Shilonite, Iddo, Isaiah, and Jeremiah; and that the whole was afterwards put together, in its present form, by some inspired person-probably Ezra. He is certainly the most likely person to have written the concluding portion, which extends into the captivity; and from the uniformity of tone and style, the whole seems to have been composed by one person from the original documents, to which he frequently refers. The documents referred to in these books, and in the Chronicles, are thus discriminated by the Rev. T. H. Horne:-"In 1 Kings xi. 41, we read of the acts of Solomon, which acts were recorded in the book of Nathan the prophet, and in the prophecy of Ahijah the Shilonite, and in the visions of Iddo the seer (2 Chron. xii. 15); which Iddo was employed, in conjunction with Shemaiah the prophet, in writing the acts of Rehoboam (1 Chron. xii. 15). We also read of the book of Jehu the prophet relating the transactions of Jehoshaphat (2 Chron. xx. 34; 1 Kings xvi. 1); and Isaiah the prophet wrote the acts of king Uzziah (2 Chron. xxvi. 22), and also of Hezekiah (2 Chron. xxxii. 32); and it is highly probable that he wrote the history of the two intermediate kings, Jotham and Ahaz, in whose reigns he lived (Isa. i. 1)." This writer also adopts the opinion that Ezra was the compiler of the book from these original sources, and he indicates various circumstances which concur in supporting this conclusion.

Verse 6. "His mother bare him after Absalom."-The words "his mother" are not in the original, and they involve an error, for the mother of Absalom was Maacah, whereas Adonijah was the son of Haggith. The sense is, that he was born next after Absalom, but not by the same mother.

8. Shimei."-It does not seem likely that the notorious Shimei of Bahurim should be thus conspicuously mentioned, or that he took any part in public affairs. This was therefore most probably another Shimei. Accordingly, Josephus distinguishes him as "the king's friend;" and we may conceive him to have been the same person whom we find, in chap. iv. 18, as one of Solomon's twelve great officers. It is remarkable, however, that both this Shimei and the other were Benjamites.

9. "Stone of Zheleth, which is by En-rogel.”—Without following the Rabbins in their speculations about this stone, we may observe, that its situation is marked by the proximity to En-rogel. We have mentioned this fountain in the note to Josh. xv. 7, with a further reference to John ix. 7, it being considered the same as the "pool of Siloam." In this case, it lay to the east of the city, at the foot of Mount Zion. Josephus says that it was a fountain in the king's garden, or perhaps we should say near the garden. From this proximity to the city, it appears that Adonijah's party were too confident of success and safety to affect secrecy in the first instance, or to consider distance necessary-differing in this from Absalom, who, when his conspiracy was ripe, went to Hebron and declared himself king there. This consideration elucidates the ensuing circumstances. It will be observed that Adonijah's entertainment was a sort of fête champêtre—such as Orientals still delight in--by a fountain, and in a pleasant part of a valley. The refreshments were not, however, cold; but the "sheep and oxen and fat cattle" were killed and dressed on the spot; which is also a peculiarity of Oriental entertainments of this description.

the crown.

20. "Tell them who shall sit on the throne."-It appears, throughout the history of David, that his right to nominate which of his sons he pleased to succeed him, was, at least formally, distinctly recognised by his subjects. Michaelis thinks that David had secured this right by the terms of the covenant which he made with the people when he received We are not inclined to concur in this opinion. To us it rather seems that it was a right which needed no stipulation, but was sanctioned by the general usage which we see exemplified in the case of Jacob, who deprived his eldest son Reuben of that priority which would otherwise have belonged to him. It was therefore natural to give that power to a king, in regulating the succession to the throne, which the head of a family enjoyed in regulating the inhe ritance of his sons. The right of the eldest son was in general recognised; but with a reserved right in the father to give the preference to a younger son, if he saw occasion. Oriental kings still enjoy this power. The late king of Persia, for instance, publicly recognised his second son as his successor, to the exclusion of the eldest, who however took no pains to conceal his intention to put the matter to the arbitration of the sword. In fact, notwithstanding the general recognition of the royal and paternal right of selection, troubles so usually follow its exercise, in consequence of the strong feeling for the right of primogeniture, that instances of the preference of a younger son are not of frequent Occurrence. These considerations will enable us to account for the stand which, first Absalom, and then Adonijah, were able to make for the right of primogeniture, and the powerful support they were enabled to secure, even when we may suppose it to have been generally known that David, in nominating Solomon, was acting under the Divine direction, and not from the mere impulse of paternal preference. As the Lord did not again direct a particular preference, the troubles occasioned in this reign by a disturbance of the usual course of succession, probably operated in preventing the future kings from following the example; for we read of no other instance of preference of a younger son. Indeed, it is by no means certain that David himself would have nominated Solomon, had he not been aware that such was the Divine will. It is true that he loved Solomon, but he also loved Absalom and Adonijah; and it is difficult to suppose that his affection to any of his sons could exceed that which he manifested towards the former.

33. "Ride upon mine own mule."-See note on 2 Kings xiii. 29.

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Bring him down to Gihon."-It will be recollected that Adonijah's party were by a fountain in the valley east of Jerusalem; now this Gihon is agreed to have been a fountain or spring in the opposite or western valley. This simple fact explains, better than all the recondite reasons of the Rabbins, the motive of this precise direction. It was an opposite site, similarly circumstanced and equally public, selected for an opposition proclamation, made with all that authority and solemnity which the royal sanction only could give. If Adonijah's party had been in the western valley, Solomon would probably have been anointed and proclaimed in that to the eastern. It is stated, by several good topographers, that this Gihon was the Siloah, Siloe, and Siloam of the later Scriptures; while others, as above-stated, fiad Siloam in the eastern valley, at En-rogel, where Adonijah at this time was. This apparent discrepancy we shall endeavour to reconcile in the note to 2 Kings xx. 20.

35. "That he may come and sit upon my throne."-The ancient and modern customs of the East, and indeed of the west, afford many instances of kings securing, or endeavouring to secure, the throne to the destined successor, by causing him to be proclaimed, crowned, or publicly recognised in his own lifetime. It was a regular practice for the ancient monarchs of Persia to have the heir solemnly inaugurated and acknowledged when they went on any dangerous expeditions. On the same principle, the late king of Persia presented his second son to his court, as the future king. and caused him to be publicly acknowledged; nor was the required acknowledgment and homage refused by any except the eldest son, who, even on that solemn occasion, alleged his claim to the rights of the first-born, and his determination to refer the result to the decision of the sword.

CHAPTER II.

1 David, having given a charge to Solomon, 3 of reli

giousness, 5 of Joab, 7 of Barzillai, 8 of Shimei, 10 dieth. 12 Solomon succeedeth. 13 Adonijah, moving Bath-sheba to sue unto Solomon for Abishag, is put to death. 26 Abiathar, having his life given him, is deprived of the priesthood. 28 Joab fleeing to the horns of the altar is there slain. 35 Benaiah is put in Joab's room, and Zadok in Abiathar's. 36 Shimei, confined to Jerusalem, by occasion of going thence to Gath, is put to death.

Now the days of David drew nigh that he should die; and he charged Solomon his son, saying,

2 I go the way of all the earth: be thou of all the earth: be thou strong therefore, and shew thyself a man ;

Dent. 29. 9. Josh, 1.7.

* Or, do wisely.

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unto 'Abner the son of Ner, and unto 'Amasa |
the son of Jether, whom he slew, and 'shed
the blood of war in peace, and put the blood
of war upon his girdle that was about his
loins, and in his shoes that were on his feet.
6 Do therefore according to thy wisdom,
and let not his hoar head go down to the
grave in peace.

7 But shew kindness unto the sons of 'Barzillai the Gileadite, and let them be of those that eat at thy table: for so they came to me when I fled because of Absalom thy brother.

8 And, behold, thou hast with thee "Shi

$2 Sam. 3. 27. 62 Sam, 20. 10.

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7 Heb. put.

19 Acts 2. 29, and 13. 36.

mei the son of Gera, a Benjamite of Bahurim, which cursed me with a "grievous curse in the day when I went to Mahanaim: but he came down to meet me at Jordan, and I sware to him by the LORD, saying, "I will not put thee to death with the sword.

9 Now therefore hold him not guiltless: for thou art a wise man, and knowest what thou oughtest to do unto him; but his hoar head bring thou down to the grave with blood.

10 So David slept with his fathers, and
was buried in the city of David.
11 And the days that David "reigned
10 Heb. strong. 11 2 Sam. 19, 23,
153

82 Sam, 19. 31. 92 Sam. 16. 5.
13 2 Sam. 5. 4. 1 Chron, 29, 26, 27.

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16 And now I ask one petition of thee, "deny me not. And she said unto him, Say on.

17 And he said, Speak, I pray thee, unto Solomon the king, (for he will not say thee nay,) that he give me Abishag the Shunammite to wife.

18 And Bath-sheba said, Well; I will speak for thee unto the king.

19¶ Bath-sheba therefore went unto king Solomon, to speak unto him for Adonijah. And the king rose up to meet her, and bowed himself unto her, and sat down on his throne, and caused a seat to be set for the king's mother; and she sat on his right hand.

20 Then she said, I desire one small petition of thee; I pray thee, say me not nay. And the king said unto her, Ask on, my mother: for I will not say thee nay.

21 And she said, Let Abishag the Shunammite be given to Adonijah thy brother to wife.

22 And king Solomon answered and said unto his mother, And why dost thou ask Abishag the Shunammite for Adonijah? ask for him the kingdom also; for he is mine elder brother; even for him, and for Abiathar the priest, and for Joab the son of Zeruiah.

23 Then king Solomon sware by the LORD, saying, God do so to me, and more also, if Adonijah have not spoken this word against his own life.

24 Now therefore, as the LORD liveth, which hath established me, and set me on the throne of David my father, and who

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hath made me an house, as he "promised, Adonijah shall be put to death this day.

25 And king Solomon sent by the hand of Benaiah the son of Jehoiada; and he fell upon him that he died.

26 And unto Abiathar the priest said the king, Get thee to Anathoth, unto thine own fields; for thou art "worthy of death: but I will not at this time put thee to death, because thou barest the ark of the Lord GOD before David my father, and because thou hast been afflicted in all wherein my father was afflicted.

27 So Solomon thrust out Abiathar from being priest unto the LORD; that he might fulfil the word of the LORD, which he spake concerning the house of Eli in Shiloh.

28¶Then tidings came to Joab: for Joab had turned after Adonijah, though he turned not after Absalom. And Joab fled unto the tabernacle of the LORD, and caught hold on the horns of the altar.

29 And it was told king Solomon that Joab was fled unto the tabernacle of the LORD; and, behold, he is by the altar. Then Solomon sent Benaiah the son of Jehoiada, saying, Go, fall upon him.

30 And Benaiah came to the tabernacle of the LORD, and said unto him, Thus saith the king, Come forth. And he said, Nay; but I will die here. And Benaiah brought the king word again, saying, Thus said Joab, and thus he answered me.

31 And the king said unto him, Do as he hath said, and fall upon him, and bury him; that thou mayest take away the innocent blood, which Joab shed, from me, and from the house of my father.

32 And the LORD shall return his blood upon his own head, who fell upon two men more righteous and better than he, and slew them with the sword, my father David not knowing thereof, to wit, "Abner the son of Ner, captain of the host of Israel, and 20Amasa the son of Jether, captain of the host of Judah.

33 Their blood shall therefore return upon the head of Joab, and upon the head of his seed for ever: but upon David, and upon his seed, and upon his house, and upor his throne, shall there be peace for ever from the LORD.

34 So Benaiah the son of Jehoiada wen up, and fell upon him, and slew him: and

16 2 Sam. 7. 12, 13.

20 2 Sam, 20. 10.

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he was buried in his own house in the wilderness.

35¶ And the king put Benaiah the son of Jehoiada in his room over the host: and Zadok the priest did the king put in the room of Abiathar.

36¶ And the king sent and called for Shimei, and said unto him, Build thee an house in Jerusalem, and dwell there, and go not forth thence any whither.

37 For it shall be, that on the day thou goest out, and passest over the brook Kidron, thou shalt know for certain that thou shalt surely die: thy blood shall be upon thine own head.

38 And Shimei said unto the king, The saying is good as my lord the king hath said, so will thy servant do. And Shimei dwelt in Jerusalem many days.

39 And it came to pass at the end of three years, that two of the servants of Shimei ran away unto Achish son of Maachah king of Gath. And they told Shimei, saying, Behold, thy servants be in Gath.

40 And Shimei arose, and saddled his ass, and went to Gath to Achish to seck his servants: and Shimei went, and brought his servants from Gath.

41 And it was told Solomon that Shimei had gone from Jerusalem to Gath, and was come again.

42 And the king sent and called for Shimei, and said unto him, Did I not make thee to swear by the LORD, and protested unto thee, saying, Know for a certain, on the day thou goest out, and walkest abroad any whither, that thou shalt surely die? and thou saidst unto me, The word that I have heard is good.

43 Why then hast thou not kept the oath of the LORD, and the commandment that I have charged thee with?

44 The king said moreover to Shimei, Thou knowest all the wickedness which thine heart is privy to, that thou didst to David my father: therefore the LORD shall return thy wickedness upon thine own head;

45 And king Solomon shall be blessed, and the throne of David shall be established before the LORD for ever.

46 So the king commanded Benaiah the son of Jehoiada; which went out, and fell upon him, that he died. And the "kingdom was established in the hand of Solo

mon.

21 2 Chron. 1 1.

Verse 22. "Ask for him the kingdom also."-See the note on 2 Sam. xii. 8. Bathsheba mentioned it as a small petition, and probably considered it in that light. She might, however, have suspected something, from the manner in which Adouijah had spoken to her of the loss of the succession, when all Israel had set their faces on him that he should reign—

a fact

some importance in connection with the statement given in the note to chap. i. 20. Solomon, however, was at no loss to discover the latent motive, and acted accordingly.

26. “Anathoth.”—This was one of the cities given to the priests out of the tribe of Benjamin. There is no remaining trace of its existence; but Josephus, Eusebius, and Jerome concur in placing it three miles to the north of Jerusalem. It was the birth-place of the prophet Jeremiah.

27. "Which he spake concerning the house of Eli."-This was in 1 Sam. ii. 27, &c., where this deposition of the house of Eli from the priesthood is foretold, while chap. iii. 11, &c., predicts the previous destruction which befel that house in the time of Saul. (See a note on 1 Sam. xxi.) It will be recollected that the high-priesthood was in the first instance settled upon Eleazar, the eldest son of Aaron; but in the beginning of 1 Sam. we find the priesthood held by Eli, a descendant of Aaron's youngest son, Ithamar, without being apprized of the cause of the alteration. Now, the effect of the deposition of Abiathar and the appointment of Zadok is, that the priesthood is taken from the Ithamar branch of Aaron's family, and restored to the elder branch of Eleazar. In this line the dignity remained till after the return from the Babylonian captivity, the last high-priest of the house of Eleazar being Joshua, the son of Josedech, who was himself one of the returned captives. This Joshua is several times mentioned in the prophecies of Haggai and

Zechariah.

28. "Caught hold on the horns of the altar."-We have given some statements on the general subject of asyla in a note to Josh. xx., and have there particularly referred to the present instance, as illustrating the superiority of the Hebrew practice and principle in this respect. The present is the first example of the altar being sought as a refuge; but the previous existence of the practice is distinctly indicated even in the Law (see the marginal references on verse 31), where Gul directs, in the case of a murderer, "Thou shalt take him from mine altar, that he may die." The altar, therefore, was a place of refuge before the time of Moses. Indeed temples, churches, shrines, and altars have been privileged as sanctuaries in almost every nation. Probably the law of Moses on this subject was levelled against a practice which the Israelites had first learned in Egypt, where some of the temples certainly were sanctuaries. Herodotus, for instance, meations a temple of Hercules which was a refuge for slaves who, after they had received the marks or badges of that god, could not be reclaimed by their masters. We have also information concerning famous sanctuaries in Asia, Greece, and Rome. Some of these only afforded protection to a certain class of offenders or oppressed persons, but others to all without distinction. Thus, the temples which enjoyed this privilege became ultimately so many dens of murderers and thieves; and the resulting evil was most sensibly felt by the civil authorities wherever the practice prevailed. was," says Banier," not only cities and temples that served for sanctuaries; the sacred groves, the altars, wherever they were, the statues of the gods, those of the emperors, and the tombs of heroes, had the same privilege; and it was enough for a criminal to be within the compass of those groves, or to have embraced an altar, or the statue of some god. to be in perfect safety. Being once within the protection of the asylum, the criminal remained at the feet of the altar

"It

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