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1 Kings Capítulo 1
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Original em inglês
In this chapter we have, I. David declining in his health, 1Ki 1:1-4. II. Adonijah aspiring to the kingdom, and treating his party, in order to it, 1Ki 1:5-10. III. Nathan and Bathsheba contriving to secure the succession to Solomon, and prevailing for an order from David for the purpose, 1Ki 1:11-31. IV. The anointing of Solomon accordingly, and the people's joy therein, 1Ki 1:32-40. V. The effectual stop this put to Adonijah's usurpation, and the dispersion of his party thereupon, 1Ki 1:41-49. VI. Solomon's dismission of Adonijah upon his good behaviour, 1Ki 1:50-53.
1-4
Introduction (1015 BC)
緒論（主前1015年）
¹ 大衛王年紀老邁，雖用衣服遮蓋，仍不覺暖。
² 所以臣僕對他說：「不如為我主我王尋找一個年輕的處女，使她侍立在王面前，伺候王、奉養王，睡在王的懷中，好叫我主我王得暖。」
³ 於是在以色列全境尋找一個美貌的童女，尋得書念的一個亞比煞，帶到王那裏。
⁴ 這童女極其美貌，她奉養王、伺候王，王卻沒有與她親近。
如前章所記，大衛藉著神極大的憐憫，逃過了滅命使者刀劍之災。然而我們從疾病與危險中所得的拯救，不過是緩刑；蠟燭若不被吹滅，終必自行燃盡。此處我們看見大衛在老年的衰弱之下日漸衰微，並被帶到墳墓的門口。那「從坑中上來的，必陷在網羅裏」；無論如何，我們都「必要死」。1. 看見大衛如此衰弱，實在令人心痛。他年紀老邁，天然的熱氣如此消耗，以致再多的衣服也不能使他暖和（王上一1）。大衛本是個英勇活躍、勤於事務的人，他胸中常燃著極其猛烈的火焰；然而如今他的血冷了、凝滯了，被限制在床上，怎樣也得不著暖意。那時他七十歲。許多人在這年紀仍舊活潑、堪任事務，像從前一樣；但大衛如今因從前的罪受責罰，特別是烏利亞那件事，也感受到從前勞碌和年輕時所經歷之艱辛的影響——這些當時他並不以為意，如今卻因此受虧損。「勇士不要因他的勇力誇口」，這勇力不久便會因疾病而衰殘，或至終因年老而消退。願年輕人「在年幼的日子記念造你的主」，在這些艱難的日子臨到之先。我們手所當作、為神、為我們的靈魂、為我們這世代所要作的，當盡力去作，因為黑夜——老年的黑夜——將至，在其中無人能作工；當我們的力量消失之後，回想自己曾善用它，將成為安慰。2. 看見他的醫生如此軟弱無能、不學無術，只知道用外在的方法來紓緩他，也令人心痛。沒有強心之劑，沒有提神之物，只是：（1）「他們用衣服遮蓋他」——衣服若裏頭有任何熱氣，就能將其留住而增加；但若內裏沒有熱氣，衣服也無可傳遞，即使是王服亦然。以利戶曾以此為難解之事：「我們因他炎熱的怒氣，衣服豈能保暖呢」（伯三十七17）；但神若不賜福，「人得工錢，裝在破漏的囊中」（該一6），大衛正是如此。（2）他們竟糊塗地為一個本當預備葬禮的人開出婚嫁的處方（王上一2-4）；他們只知滿足自己的私慾，或許也樂於假借關心王的健康之名，去迎合王的私慾。其實這樣的事本當請教他的先知，正如請教他的醫生一樣。然而那時這或可被寬容，因為連敬虔的人也無知地允許自己多妻。我們如今卻不是這樣從基督學的，我們所受的教訓是：一個男人只可有一個妻子（太十九5），並且進一步說：「男不近女倒好」（林前七1）。亞比煞在與大衛同寢之前，已被娶為大衛的妻子，作他的次妻；這從亞多尼雅在他父親死後求娶她，被算為大罪一事便可看出（王上二22）。
Original em inglês
Introduction (1015 BC)
¹ Now king David was old and stricken in years; and they covered him with clothes, but he gat no heat.
² Wherefore his servants said unto him, Let there be sought for my lord the king a young virgin: and let her stand before the king, and let her cherish him, and let her lie in thy bosom, that my lord the king may get heat.
³ So they sought for a fair damsel throughout all the coasts of Israel, and found Abishag a Shunammite, and brought her to the king.
⁴ And the damsel was very fair, and cherished the king, and ministered to him: but the king knew her not.
David, as recorded in the foregoing chapter, had, by the great mercy of God, escaped the sword of the destroying angel. But our deliverances from or through diseases and dangers are but reprieves; if the candle be not blown out, it will burn out of itself. We have David here sinking under the infirmities of old age, and brought by them to the gates of the grave. He that cometh up out of the pit shall fall into the snare; and, one way or other, we must needs die. 1. It would have troubled one to see David so infirm. He as old, and his natural heat so wasted that no clothes could keep him warm, 1Ki 1:1. David had been a valiant active man and a man of business, and very vehement had the flame always been in his breast; and yet now his blood is chilled and stagnated, he is confined to his bed, and there can get no heat. He was now seventy years old. Many, at that age, are as lively and fit for business as ever; but David was now chastised for his former sins, especially that in the matter of Uriah, and felt from his former toils and the hardships he had gone through in his youth, which then he made nothing of, but was now the worse for. Let not the strong man glory in his strength, which may soon be weakened by sickness, or at last will be weakened by old age. Let young people remember their Creator in the days of their youth, before these evil days come. What our hand finds to do for God, and our souls, and our generation, let us do with all our might, because the night comes, the night of old age, in which no man can work; and, when our strength has gone, it will be a comfort to remember that we used it well. 2. It would have troubled one to see his physicians so weak and unskilful that they knew no other way of relieving him than by outward applications. No cordials, no spirits, but, (1.) They covered him with clothes, which, where there is any inward heat, will keep it in, and so increase it; but, where it is not, they have none to communicate, no, not royal clothing. Elihu makes it a difficulty to understand how our garments are warm upon us (Job 37:17); but, if God deny his blessing, men clothe themselves, and there is none warm (Hag 1:6), David here was not. (2.) They foolishly prescribed nuptials to one that should rather have been preparing for his funeral (1Ki 1:2-4); but they knew what would gratify their own corruptions, and perhaps were too willing to gratify his, under colour of consulting his health. His prophets should have been consulted as well as his physicians in an affair of this nature. However, this might be excused then, when even good men ignorantly allowed themselves to have many wives. We now have not so learned of Christ, but are taught that one man must have but one wife (Mt 19:5), and further that it is good for a man not to touch a woman, 1Co 7:1. That Abishag was married to David before she lay with him, and was his secondary wife, appears from its being imputed as a great crime to Adonijah that he desired to marry her (1Ki 2:22) after his father's death.
5-10
Adonijah's Ambition (1015 BC)
亞多尼雅的野心（主前1015年）
⁵ 那時，哈及的兒子亞多尼雅自尊，說：「我必作王」；就為自己預備車輛、馬兵，又派五十人在他前頭奔走。
⁶ 他父親從來沒有使他憂悶，說：「你是作甚麼呢？」他甚俊美；他母親在他之後，又生了押沙龍。
⁷ 亞多尼雅與洗魯雅的兒子約押、和祭司亞比亞他商議；二人就順從他，幫助他。
⁸ 但祭司撒督、耶何耶大的兒子比拿雅、先知拿單、示每、利以，並大衛的勇士，都不順從亞多尼雅。
⁹ 一日亞多尼雅在隱羅結旁、瑣希列磐石那裏獻牛羊、肥羊，請了他的眾弟兄——王的眾子，並所有作王臣僕的猶大人；
¹⁰ 惟獨沒有請先知拿單、比拿雅、勇士和他的兄弟所羅門。
大衛在他的兒女身上受了許多苦。暗嫩和押沙龍都曾使他悲痛——前者是長子，後者為三子（撒下三2、3）。次子是他從亞比該所生的，我們假定他從這兒子得了安慰；四子是亞多尼雅（撒下三4）——他是那些在希伯崙出生的兒子之一。我們此前沒有聽見關於他的任何事，而此處被告知：他容貌俊美，在年紀上（事實證明，在性情上也是）僅次於押沙龍（王上一6）。再者，從前在他父親眼中他是掌上明珠，如今卻成了肉中之刺。
一、他的父親把他嬌養慣了（王上一6）。「他父親從來沒有使他憂悶」。聖經並沒有說他從未使父親憂愁；很可能他常常如此，父親也暗暗為他的失當之舉擔憂，並在神面前為之哀嘆。但是他父親從未「使他憂悶」——從不違拗他的性情，從不拒絕他所想要的，從不查問他作了甚麼、去了何處，從不督促他讀書或作正經事，也從不因所見所聞他行的錯事而責備他——他從未對他說過「你為甚麼這樣作呢？」因為他看出這話會使他不快，他受不了，會因此發脾氣。他因責備而不悅、把它當作冒犯，因而失去了責備的益處——這是兒子的錯；他父親因為看見責備會使他不高興便不予責備——這是父親的錯。如今他正是為自己的放縱而自食其果。凡愛兒子過於愛神的——正如那些不肯以良好紀律約束兒女的人所行的——便因此放棄了他們本可從兒女那裏得著的尊榮。
二、他反過來愚弄了父親。他見父親年邁、臥病在床，便以為可以不把他放在眼裏，於是「自尊」，說「我必作王」（王上一5）。被放縱的兒女學會了驕傲和野心——這正是許多年輕人敗亡的原因。要保持他們謙卑，最好的方法就是把他們置於約束之下。
請看亞多尼雅的妄自尊大：
- 他認為為父親哀哭的日子已近，便預備好要繼承他——雖然他知道，按神和大衛的指定，所羅門才是那人；因為大衛本人已公開宣告了這事，王位的繼承也按照神的任命而定下，如同議會通過的法令一般（代上二十二9；二十三1）。亞多尼雅竟企圖以武力割斷這項應許，既藐視神，又藐視他父親。基督的國度也正是如此被人反對；有人說：「我們不願意這個人作我們的王。」
- 他把父親當作老朽無用之人，便立即着手佔據王位。他不能等到父親頭垂下去之時，卻要立即讓人說：「亞多尼雅作王了」（王上一18），「願亞多尼雅王萬歲」（王上一25）。他父親不配治國，因為年老不能再理政事；所羅門也不配，因為年幼尚不能掌權——於是亞多尼雅要自己把治國之責攬過來。兒女因父母年邁的軟弱而欺凌他們，這種心思實在卑鄙邪惡。
- 為推進這野心的計劃：（1）他招募了一大群隨從（王上一5）——「車輛和馬兵」——既為排場，也為力量——侍候他、為他爭戰。（2）他大力拉攏，竟連元帥約押和大祭司亞比亞他也網羅在內（王上一7）。他向那些在教會和軍營中有影響力、能為他效力的人獻殷勤，這並不奇怪；但我們實在纳悶：他們究竟用了甚麼手段被拉攏來跟從他、幫助他？他們是老人，在大衛最艱難、最動盪的歲月中一直忠於他，是有見識、有經驗的人——按理說不會輕易被哄騙。他們支持亞多尼雅並不能為自己謀得任何利益，因為他們二人都已在自己的職位上達到頂峰，穩如泰山。他們不可能不知道王冠已經指定歸給所羅門——這是他們無力割斷的——所以討好所羅門才是他們的利益所在。然而神在這件事上把他們交給了自己，也許是要用他們自己所作的鞭子來管教他們從前的某些失當。聖經告訴我們（王上一8），那些因對大衛的忠誠已得公認、以致亞多尼雅甚至不敢把自己的計劃向他們提出的人是誰——撒督、比拿雅和拿單。一個曾證明自己堅決持守善道的人，不會被人請求去作壞事。（3）他在隱羅結——離耶路撒冷不遠之處——預備了盛大的宴席（王上一9）。他的客人是王的眾子和王的臣僕——他用盛宴和慇懃拉攏他們，要他們歸附自己一方；但所羅門沒有被請——或是因為輕看他，或是因為對他死了心（王上一10）。那些只服事自己的肚腹、誰擺宴就投靠誰的人，不論對方站在哪一邊，都是誘惑者輕易到手的獵物（羅十六18）。有人認為亞多尼雅宰殺這些牛羊——甚至是肥畜——是為獻祭，他所設的是宗教性的筵席；他以敬虔的姿態開始他的篡位，正如押沙龍以許願為名（撒下十五7）——何況他連大祭司都在自己一邊，這樣作就更加振振有詞。但願永遠不致有人有理由說：「奉主名而行的，盡是惡事」（In nomine Domini incipit omne malum）——但願一切的宗教活動不致被用來為一切敗壞的宗教行徑撐腰。
Original em inglês
Adonijah's Ambition (1015 BC)
⁵ Then Adonijah the son of Haggith exalted himself, saying, I will be king: and he prepared him chariots and horsemen, and fifty men to run before him.
⁶ And his father had not displeased him at any time in saying, Why hast thou done so? and he also was a very goodly man; and his mother bare him after Absalom.
⁷ And he conferred with Joab the son of Zeruiah, and with Abiathar the priest: and they following Adonijah helped him.
⁸ But Zadok the priest, and Benaiah the son of Jehoiada, and Nathan the prophet, and Shimei, and Rei, and the mighty men which belonged to David, were not with Adonijah.
⁹ And Adonijah slew sheep and oxen and fat cattle by the stone of Zoheleth, which is by En-rogel, and called all his brethren the king's sons, and all the men of Judah the king's servants:
¹⁰ But Nathan the prophet, and Benaiah, and the mighty men, and Solomon his brother, he called not.
David had much affliction in his children. Amnon and Absalom had both been his grief; the one his first-born, the other his third, 2Sa 3:2,3. His second, whom he had by Abigail, we will suppose he had comfort in; his fourth was Adonijah (2Sa 3:4); he was one of those that were born in Hebron; we have heard nothing of him till now, and here we are told that he was a comely person, and that he was next in age, and (as it proved) next in temper to Absalom, 1Ki 1:6. And, further, that in his father's eyes he had been a jewel, but was now a thorn.
I. His father had made a fondling of him, 1Ki 1:6. He had not displeased him at any time. It is not said that he never displeased his father; it is probably that he had done so frequently, and his father was secretly troubled at his misconduct and lamented it before God. But his father had not displeased him, by crossing him in his humours, denying him any thing he had a mind to, or by calling him to an account as to what he had done and where he had been, or by keeping him to his book or his business, or reproving him for what he saw or heard of that he did amiss; he never said to him, Why hast thou done so? because he saw it was uneasy to him, and he could not bear it without fretting. It was the son's fault that he was displeased at reproof and took it for affront, whereby he lost the benefit of it; and it was the father's fault that, because he saw it displeased him, he did not reprove him; and now he justly smarted for indulging him. Those who honour their sons more than God, as those do who keep them not under good discipline, thereby forfeit the honour they might expect from their sons.
II. He, in return, made a fool of his father. Because he was old, and confined to his bed, he thought no notice was to be taken of him, and therefore exalted himself, and said, I will be king, 1Ki 1:5. Children that are indulged learn to be proud and ambitious, which is the ruin of a great many young people. The way to keep them humble is to keep them under. Observe Adonijah's insolence. 1. He looked upon the days of mourning for his father to be at hand, and therefore he prepared to succeed him, though he knew that by the designation both of God and David Solomon was to be the man; for public notice had been given of it by David himself, and the succession settled, as it were by act of parliament, in pursuance of God's appointment, 1Ch 22:9,23:1. This entail Adonijah attempted by force to cut off, in contempt both of God and his father. Thus is the kingdom of Christ opposed, and there are those that say, "We will not have him to reign over us." 2. He looked upon his father as superannuated and good for nothing, and therefore he entered immediately upon the possession of the throne. He cannot wait till his father's head be laid low, but it must now be said, Adonijah reigns (1Ki 1:18), and, God save king Adonijah, 1Ki 1:25. His father is not fit to govern, for he is old and past ruling, nor Solomon, for he is young, and not yet able to rule; and therefore Adonijah will take the government upon him. It argues a very base and wicked mind for children to insult over their parents because of the infirmities of their age. 3. In pursuance of this ambitious project, (1.) He got a great retinue (1Ki 1:5), chariots and horsemen, both for state and strength, to wait on him, and to fight for him. (2.) He made great interest with no less than Joab, the general of the army, and Abiathar the high priest, 1Ki 1:7. That he should make his court to those who by their influence in church and camp were capable of doing him great service is not strange; but we may well wonder by what arts they could be drawn to follow him and help him. They were old men, who had been faithful to David in the most difficult and troublesome of his times, men of sense and experience, who, one would think, would not easily be wheedled. They could not propose any advantage to themselves by supporting Adonijah, for they were both at the top of their preferment and stood fast in it. They could not be ignorant of the entail of the crown upon Solomon, which it was not in their power to cut off, and therefore it was their interest to oblige him. But God, in this matter, left them to themselves, perhaps to correct them for some former misconduct with a scourge of their own making. We are told (1Ki 1:8) who those were that were of such approved fidelity to David that Adonijah had not the confidence so much as to propose his project to them—Zadok, Benaiah, and Nathan. A man that has given proofs of his resolute adherence to that which is good shall not be asked to do a bad thing. (3.) He prepared a great entertainment (1Ki 1:9) at En-rogel, not far from Jerusalem; his guests were the king's sons, and the king's servants, whom he feasted and caressed to bring them over to his party; but Solomon was not invited, either because he despised him or because he despaired of him, 1Ki 1:10. Such as serve their own belly, and will be in the interest of those that will feast them what side soever they are of, are an easy prey to seducers, Ro 16:18. Some think that Adonijah slew these sheep and oxen, even fat ones, for sacrifice, and that it was a religious feast he made, beginning his usurpation with a show of devotion, as Absalom under the colour of a vow (2Sa 15:7), which he might do the more plausibly when he had the high priest himself on his side. It is a pity that any occasion should ever be given to say, In nomine Domini incipit omne malam—In the name of the Lord begins all evil, and that all religious exercises should be made to patronise all religious practices.
11-31
David Makes Solomon King (1015 BC)
大衛立所羅門為王（主前1015年）
¹¹ 拿單對所羅門的母親拔示巴說：「哈及的兒子亞多尼雅作王了，我們的主大衛卻不知道，你沒有聽見嗎？ ¹² 現在你可以聽我的話，我好給你出個主意，好救你自己的性命，和你兒子所羅門的性命。 ¹³ 你進去見大衛王，對他說：『我主我王啊，你不是曾向婢女起誓說，你兒子所羅門必在我之後作王，坐在我的寶座上嗎？現在亞多尼雅怎麼作了王呢？』 ¹⁴ 你還與王說話的時候，我也隨後進去，證實你的話。」 ¹⁵ 拔示巴進入內室見王。王甚老邁，書念的童女亞比煞正伺候王。 ¹⁶ 拔示巴向王屈身下拜。王說：「你要甚麼？」 ¹⁷ 她回答說：「我主啊，你曾向你婢女指著耶和華你的神起誓說：『你兒子所羅門必在我之後作王，坐在我的寶座上。』 ¹⁸ 現在亞多尼雅作王了，我主我王卻不知道。 ¹⁹ 他宰了許多牛羊肥牛犢，請了王的眾子和亞比亞他祭司，並元帥約押，卻沒有請你的僕人所羅門。 ²⁰ 我主我王啊，以色列眾人的眼目都仰望你，要你告訴他們，在我主我王之後誰坐在你的寶座上。 ²¹ 若不然，到我主我王與列祖同睡之後，我和我兒子所羅門必算為罪人了。」 ²² 拔示巴還與王說話的時候，先知拿單也進來了。 ²³ 有人奏告王說：「先知拿單來了。」拿單進到王面前，臉伏於地，向王下拜。 ²⁴ 拿單說：「我主我王啊，你曾說『亞多尼雅必在我之後作王，坐在我的寶座上』嗎？ ²⁵ 他今日下去，宰了許多牛羊肥牛犢，請了王的眾子和軍長，並亞比亞他祭司；他們在他面前吃喝，說：『願亞多尼雅王萬歲。』 ²⁶ 惟獨我—你的僕人，和撒督祭司、耶何耶大的兒子比拿雅，並你的僕人所羅門，他都沒有請。 ²⁷ 這事果然出於我主我王嗎？你卻沒有告訴僕人，在我主我王之後誰坐在你的寶座上。」 ²⁸ 大衛王回答說：「叫拔示巴來。」拔示巴就進來，站在王面前。 ²⁹ 王起誓說：「我指著救我脫離一切患難的耶和華永生的起誓。 ³⁰ 我既曾指著以色列的神耶和華向你起誓說：『你兒子所羅門必在我之後作王，接續我坐在我的寶座上』，我今日就必這樣行。」 ³¹ 於是拔示巴臉伏於地，向王下拜，說：「願我主大衛王萬歲。」
本章記述拿單與拔示巴為要從大衛口中確認所羅門的繼位，好粉碎亞多尼雅的篡奪，所作的有效努力。1. 大衛自己對所發生的事一無所知。悖逆的兒女以為只要瞞住年老敬虔的雙親，不讓他們知道自己敗壞的行徑，就萬事大吉；然而「空中的鳥必傳揚聲音」。2. 拔示巴深居簡出，對此毫不知情，直到拿單告訴她。世上許多人對時局變遷一無所知，卻仍安穩度日。3. 所羅門可能知情，卻像耳聾的人一樣不聞不問。他雖有年歲，並有超越年歲的智慧，我們卻不見他有任何舉動反對亞多尼雅，只是平靜自持，將此事交託給神和他的朋友們去安排。因此大衛在為所羅門所作的詩篇中觀察到：當人為追逐世俗「清晨早起，夜晚安歇」，卻是徒然之時，「耶和華所親愛的」（他的「耶底底亞」）「叫他安然睡覺」，使他不必焦躁便能得著所求（詩一二七1–2）。那麼這計劃是如何成就的呢？
一、先知拿單將情況告知拔示巴，向她示警，並為她指明一條從王那裡取得確認所羅門名分之諭令的途徑。他之所以關切，是因為他知道神的心意，也顧念大衛與以色列的利益；神正是藉著他給所羅門起名「耶底底亞」（撒下十二25），所以他不能坐視那明知是所羅門按著那位賜恩者旨意當得的寶座被人篡奪。當冠冕的歸屬由天上直接的指示來裁決時，先知在這樣的事上如此關切、如此受任，並不足為奇；但如今既是由普通的護理之工治理人類國度的事務（但四32），次要的職分就當留給普通人，先知不可越俎代庖，而應專注於神在人間國度的事務。拿單找拔示巴，因她與所羅門最為相關，也最能自由進見大衛。他告訴她亞多尼雅的圖謀（王上一11），並說明這事大衛並不知情、也未同意。他暗示她：所羅門不僅有失去冠冕的危險，若亞多尼雅得勢，連她和所羅門的性命也難保。謙卑的心靈可以淡泊於冠冕，縱有在望之榮，也可安然止步於擁有之前。但自我保全的律法與第六條誡命，要求我們盡一切可能保全自己和別人的性命。拿單說：「如今求你容我給你出個主意，好救你和你兒子所羅門的性命」（王上一12）。基督的僕人奉祂的名賜給我們的，正是這樣的勸勉：要分外地殷勤，不僅「持守你所有的，免得人奪去你的冠冕」（啟三11），更要「救自己的性命」—就是靈魂的性命。他指示她（王上一13）去見王，提醒他曾立的話語和誓言，就是所羅門必接續他作王；並要她以最謙卑的口吻問：「亞多尼雅為甚麼作王呢？」他想，大衛尚未冷淡到此話不能激動他的地步。良心，加上榮譽感，在這樣的時刻必使他振作；他又應許（王上一24），當她與王論及此事時，他必隨後進去佐證她的話，彷彿是不期而至。這或許會被王看作特殊的護理（他原是留意這類證據的人，撒上二十五32–33），至少也更能喚醒他。
二、拔示巴照著拿單的勸告和指示，毫不遲延，立刻到王面前陳情，目的正如以斯帖去見亞哈隨魯王一樣，是為自己的性命懇求。她不必像以斯帖那樣等候蒙召，她知道無論何時前去都必蒙悅納；只是經上記著說，她去見王時，亞比煞正在伺候王（王上一15），拔示巴對王或對這童女都未生不悅之情；又記著她「向王屈身下拜」（王上一16），以表示她既尊王為君、又尊之為夫的敬意；她誠然是撒拉的真女兒，撒拉順服亞伯拉罕，稱他為「主」。凡要在長上面前蒙恩的，必須向他們表示尊敬，並對自己所期望施恩的人盡當盡的禮。她在這次面見王時，所言極為審慎。1. 她提醒他曾對她所作、並以莊嚴誓言確認的應許，就是所羅門必接續他（王上一17）。她知道這話在大衛這樣敬畏神的人身上，必牢牢抓住他的心。2. 她將亞多尼雅的圖謀—就是大衛所不知道的—告訴他（王上一18）：「亞多尼雅作王了，現今與你相爭，將來又違背你的應許。這不是你的過失，因為你事前不知；但如今你既知道了，就必照你的應許，設法鎮壓這篡位之舉。」她告訴他亞多尼雅宴請了誰、有誰附從他，並補上一句：「卻沒有請你的僕人所羅門」（王上一19），這明顯表明亞多尼雅視所羅門為對手，意圖傾覆他。「這不是疏忽，而是對所立的繼承之約的蔑視，因此所羅門才被忽略。」3. 她陳明這禍患大有可在他的權下防範的餘地（王上一20）：「以色列眾人的眼目都仰望你」，不僅是仰望你為「王」—因為我們不能設想任何君王有特權像處置自己的家財一般，將百姓憑遺囑隨意交付—更是仰望你為「先知」。全以色列都知道大衛不僅自己是「雅各神所膏的」，更是「耶和華的靈藉著他說話」（撒下二十三1–2），因此在這樣重大之事上，他們等候並倚賴神聖的指定；大衛的話在他們就是神諭和律法。所以拔示巴說：「他們所期望的正是這個，這將終止爭論，並徹底瓦解亞多尼雅的一切主張。」「王的嘴中有神言」。注意：人無論擁有何種權力、影響或勢力，都當盡力用之於保存並推進彌賽亞的國度，所羅門的國正是這國度的預表。4. 她暗示：這事若不在大衛有生之年定妥，她和兒子必陷於迫在眉睫的危險（王上一21）：「若亞多尼雅得勢—既有元帥約押和亞比亞他祭司助他，若不迅速制止，他很可能得勢—所羅門和他的一切友人必被視為叛黨，並按叛黨治罪。」篡位者最為殘忍。亞多尼雅若登了寶座，對所羅門必不如所羅門後來對他那樣寬厚。凡擋在以強力違反正理而行之人的路上的，無不身陷險境。
三、先知拿單照他所應許的，及時趨前，在王尚未答覆之前，趁拔示巴仍在陳詞之際，便加以聲援，免得王若單聽拔示巴的陳述，所答的便拖延含糊，只說要再思量；但憑兩個見證人—而且是這樣的兩個見證人—的口，話就定準，他便立即下達明確的命令。王被告知先知拿單來了，他向來隨時都受王歡迎，尤其是當王身體不適，或正思慮重大要事之時；因為在這兩種情形下，先知對他都有特別的助益。拿單知道當「尊敬的，要尊敬他」，所以如今見王病臥在床，仍如在寶座上見他一般，向他致同樣的敬意：「他臉伏於地，向王下拜」（王上一23）。他對王說話比拔示巴稍微直率一些。這與他先知的身分相稱，而王此刻靈裡的遲鈍，也需要有人來喚醒。1. 他對亞多尼雅的圖謀所作的陳述，與拔示巴相同（王上一25–26），並補充說他們一黨已狂妄到如此地步，竟喊著說「願亞多尼雅王萬歲」，彷彿大衛王已經死了；他又特意提到他們沒有請他赴席（「卻沒有請我—你的僕人」），以此暗示他們決意在此事上既不求問神、也不求問大衛，因為拿單對「二者心中隱秘的旨意都瞭如指掌」。2. 他使大衛明白，自己有責任澄清與此事無關：「你曾說『亞多尼雅必在我之後作王』嗎？」（王上一24）；又說（王上一27）：「這事果然出於我主我王嗎？若是，那麼他對神的話和對自己的話，就不如我們所信的那樣信實；若不是，我們就當趁早見證反對這篡位之舉，並宣告所羅門為他的繼承人。若是，為甚麼不讓拿單知道呢？他既是王素來所信任的，又在這事上特別相關，因為他曾奉差將神關於繼承的心意通知大衛；但若我主我王對這事毫不知情（誠然他不知），那麼亞多尼雅和他的黨羽是何等放肆！」他這樣設法激發大衛對他們的不滿，好使他更積極地維護所羅門的利益。注意：善人若有人提醒他們、督促他們，告訴他們有何時機當出來盡責，他們便會盡自己的本分；凡這樣作他們「提醒者」的，便是給他們真實的恩惠，正如拿單在此對大衛所作的一樣。
四、大衛隨即鄭重宣告，他堅守從前的決意，所羅門必接續他作王。拔示巴被請進來（王上一28），王對她—因她是代表兒子行事—重新賜下這些保證。1. 他重申從前的應許和誓言，承認自己「曾指著以色列的神耶和華向她起誓，所羅門必在他之後作王」（王上一30）。他雖年老、記憶力開始衰退，這事卻記得清楚。注意：誓言如此神聖，其約束之力不能廢棄；又如此莊嚴，其留下的印象，按理不應被遺忘。2. 他因情勢所需，再以一個誓言加以確認：「我指著救我脫離一切患難、永生的耶和華起誓，我今日必這樣行」，毫無爭辯，毫不遲延。他起誓的格式，似乎是他莊嚴場合常用的，因為我們在撒下四9也見到同樣的話。其中含著對神向他施恩的感恩承認，因神領他安然經過擋在路上、屢屢臨到的許多艱難困苦，他如今提起這些，為要歸榮耀給神（如雅各臨終之時，創四十八16），這樣便憑自己的經歷，為耶和華的靈藉他所說的話作見證：詩三十四22，「耶和華救贖他僕人的靈魂」。臨終的聖徒當為神作見證，按自己所經歷的述說祂。或許他在這時如此說話，也是為了鼓勵兒子和繼承人，叫他在將來可能遇見的患難中信靠神。
五、拔示巴領受了這些保證（王上一31）：1. 對王個人有極大的恭敬；她向王行禮，而亞多尼雅和他的黨羽卻侮辱他。2. 對王的健康有誠摯的祝願；「願王萬歲」。她絕不認為王活得太久，反而禱告他若可能，願他永遠活著，好為他所戴的冠冕增光，並賜福給他的百姓。我們當熱切盼望有用之人的壽數延長，縱然這或許會推延自己得利益的機會。
Original em inglês
David Makes Solomon King (1015 BC)
¹¹ Wherefore Nathan spake unto Bathsheba the mother of Solomon, saying, Hast thou not heard that Adonijah the son of Haggith doth reign, and David our lord knoweth it not?
¹² Now therefore come, let me, I pray thee, give thee counsel, that thou mayest save thine own life, and the life of thy son Solomon.
¹³ Go and get thee in unto king David, and say unto him, Didst not thou, my lord, O king, swear unto thine handmaid, saying, Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne? why then doth Adonijah reign?
¹⁴ Behold, while thou yet talkest there with the king, I also will come in after thee, and confirm thy words.
¹⁵ And Bathsheba went in unto the king into the chamber: and the king was very old; and Abishag the Shunammite ministered unto the king.
¹⁶ And Bathsheba bowed, and did obeisance unto the king. And the king said, What wouldest thou?
¹⁷ And she said unto him, My lord, thou swarest by the LORD thy God unto thine handmaid, saying, Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne.
¹⁸ And now, behold, Adonijah reigneth; and now, my lord the king, thou knowest it not:
¹⁹ And he hath slain oxen and fat cattle and sheep in abundance, and hath called all the sons of the king, and Abiathar the priest, and Joab the captain of the host: but Solomon thy servant hath he not called.
²⁰ And thou, my lord, O king, the eyes of all Israel are upon thee, that thou shouldest tell them who shall sit on the throne of my lord the king after him.
²¹ Otherwise it shall come to pass, when my lord the king shall sleep with his fathers, that I and my son Solomon shall be counted offenders.
²² And, lo, while she yet talked with the king, Nathan the prophet also came in.
²³ And they told the king, saying, Behold Nathan the prophet. And when he was come in before the king, he bowed himself before the king with his face to the ground.
²⁴ And Nathan said, My lord, O king, hast thou said, Adonijah shall reign after me, and he shall sit upon my throne?
²⁵ For he is gone down this day, and hath slain oxen and fat cattle and sheep in abundance, and hath called all the king's sons, and the captains of the host, and Abiathar the priest; and, behold, they eat and drink before him, and say, God save king Adonijah.
²⁶ But me, even me thy servant, and Zadok the priest, and Benaiah the son of Jehoiada, and thy servant Solomon, hath he not called.
²⁷ Is this thing done by my lord the king, and thou hast not showed it unto thy servant, who should sit on the throne of my lord the king after him?
²⁸ Then king David answered and said, Call me Bathsheba. And she came into the king's presence, and stood before the king.
²⁹ And the king sware, and said, As the LORD liveth, that hath redeemed my soul out of all distress,
³⁰ Even as I sware unto thee by the LORD God of Israel, saying, Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne in my stead; even so will I certainly do this day.
³¹ Then Bathsheba bowed with her face to the earth, and did reverence to the king, and said, Let my lord king David live for ever.
We have here the effectual endeavours that were used by Nathan and Bathsheba to obtain from David a ratification of Solomon's succession, for the crushing of Adonijah's usurpation. 1. David himself knew not what was doing. Disobedient children think that they are well enough off if they can but keep their good old parents ignorant of their bad courses; but a bird of the air will carry the voice. 2. Bathsheba lived retired, and knew nothing of it either, till Nathan informed her. Many get very comfortably through this world that know little how the world goes. 3. Solomon, it is likely, knew of it, but was as a deaf man that heard not. Though he had years, and wisdom above his years, yet we do not find that he stirred to oppose Adonijah, but quietly composed himself and left it to God and his friends to order the matter. Hence David, in his Psalm for Solomon, observes that while men, in pursuit of the world, in vain rise early and sit up late, God giveth his beloved (his Jedidiahs) sleep, in giving them to be easy, and to gain their point without agitation, Ps 127:1,2. How then is the design brought about?
I. Nathan the prophet alarms Bathsheba by acquainting her with the case, and puts her in a way to get an order from the king for the confirming of Solomon's title. He was concerned, because he knew God's mind, and David's and Israel's interest; it was by him that God had named Solomon Jedidiah (2Sa 12:25), and therefore he could not sit still and see the throne usurped, which he knew was Solomon's right by the will of him from whom promotion cometh. When crowns were disposed of by immediate direction from heaven, no marvel that prophets were so much interested and employed in that matter; but now that common providence rules the affairs of the kingdom of men (Da 4:32) the subordinate agency must be left to common persons, and let not prophets intermeddle in them, but keep to the affairs of the kingdom of God among men. Nathan applied to Bathsheba, as one that had the greatest concern for Solomon, and could have the freest access to David. He informed her of Adonijah's attempt (1Ki 1:11), and that it was not with David's consent or knowledge. He suggested to her that not only Solomon was in danger of losing the crown, but that he and she too were in danger of losing their lives if Adonijah prevailed. A humble spirit may be indifferent to a crown, and may be content, notwithstanding the prospect of it, to sit down short of the possession of it. But the law of self-preservation, and the sixth commandment, obliges us to use all possible endeavours to secure our own life and the life of others. Now, says Nathan, let me give thee counsel how to save thy own life and the life of thy son, 1Ki 1:12. Such as this is the counsel that Christ's ministers give us in his name, to give all diligence, not only that no man take our crown (Re 3:11), but that we save our lives, even the lives of our souls. He directs her (1Ki 1:13) to go to the king, to remind him of his word and oath, that Solomon should be his successor; and to ask him in the most humble manner, Why doth Adonijah reign? He thought David was not so cold but this would warm him. Conscience, as well as a sense of honour, would put life into him upon such an occasion as this; and he promised (1Ki 1:24) that, while she was reasoning with the king in this matter, he would come in and second her, as if he came accidentally, which perhaps the king might look upon as a special providence (and he was one that took notice of such evidences, 1Sa 25:32,33), or, at least, it would help to awaken him so much the more.
II. Bathsheba, according to Nathan's advice and direction, loses no time, but immediately makes her application to the king, on the same errand on which Esther came to king Ahasuerus, to intercede for her life. She needed not wait for a call as Esther did, she knew she should be welcome at any time; but it is remarked that when she visited the king Abishag was ministering to him (1Ki 1:15), and Bathsheba took no displeasure either at him or her for it, also that she bowed and did obeisance to the king (1Ki 1:16), in token of her respect to him both as her prince and as her husband; such a genuine daughter was she of Sarah, who obeyed Abraham, calling him lord. Those that would find favour with superiors mush show them reverence, and be dutiful to those whom they expect to be kind to them. Her address to the king, on this occasion, is very discreet. 1. She reminded him of his promise made to her and confirmed with a solemn oath, that Solomon should succeed him, 1Ki 1:17. She knew how fast this would hold such a conscientious man as David was. 2. She informed him of Adonijah's attempt, which he was ignorant of (1Ki 1:18): "Adonijah reigns, in competition with thee for the present and in contradiction to thy promise for the future. The fault is not thine, for thou knewest it not; but now that thou knowest it thou wilt, in pursuance of thy promise, take care to suppress this usurpation." She told him who were Adonijah's guests, and who were in his interest, and added, but "Solomon thy servant has he not called, which plainly shows he looks upon him as his rival, and aims to undermine him, 1Ki 1:19. It is not an oversight, but a contempt of the act of settlement, that Solomon is neglected." 3. She pleads that it is very much in his power to obviate this mischief (1Ki 1:20): The eyes of all Israel are upon thee, not only as a king, for we cannot suppose it the prerogative of any prince to bequeath his subjects by will (as if they were his goods and chattels) to whom he pleases, but as a prophet. All Israel knew that David was not only himself the anointed of the God of Jacob, but that the Spirit of the Lord spoke by him (2Sa 23:1,2), and therefore waiting for and depending upon a divine designation, in a matter of such importance, David's word would be an oracle and a law to them; this therefore (says Bathsheba) they expect, and it will end the controversy and effectually quash all Adonijah's pretensions. A divine sentence is in the lips of the king. Note, Whatever power, interest or influence, men have, they ought to improve it to the utmost for the preserving and advancing of the kingdom of the Messiah, of which Solomon's kingdom was a type. 4. She suggested the imminent peril which she and her son would be in if this matter was not settled in David's life-time, 1Ki 1:21. "If Adonijah prevail, as he is likely to do (having Joab the general and Abiathar the priest on his side) unless speedily suppressed, Solomon and all his friends will be looked upon as traitors and dealt with accordingly." Usurpers are most cruel. If Adonijah had got into the throne, he would not have dealt so fairly with Solomon as Solomon did with him. Those hazard everything who stand in the way of such as against right force their entrance.
III. Nathan the prophet, according to his promise, seasonably stepped in, and seconded her, while she was speaking, before the king had given his answer, lest, if he had heard Bathsheba's representation only, his answer should be dilatory and only that he would consider of it: but out of the mouth of two witnesses, two such witnesses, the word would be established, and he would immediately give positive orders. The king is told that Nathan the prophet has come, and he is sure to be always welcome to the king, especially when either he is not well or has any great affair upon his thoughts; for, in either case, a prophet will be, in a particular manner, serviceable to him. Nathan knows he must render honour to whom honour is due, and therefore pays the king the same respect now that he finds him sick in bed as he would have done if he had found him in his throne: He bowed himself with his face to the ground, 1Ki 1:23. He deals a little more plainly with the king than Bathsheba had done. In this his character would support him, and the present languor of the king's spirits made it necessary that they should be roused. 1. He makes the same representation of Adonijah's attempt as Bathsheba had made (1Ki 1:25,26), adding that his party had already got to such a height of assurance as to shout, God save king Adonijah, as if king David were already dead, taking notice also that they had not invited him to their feast (Me thy servant has he not called), thereby intimating that they resolved not to consult either God or David in the matter, for Nathan was secretioribus consiliis—intimately acquainted with the mind of both. 2. He makes David sensible how much he was concerned to clear himself from having a hand in it: Hast thou said, Adonijah shall reign after me? (1Ki 1:24), and again (1Ki 1:27), "Is this thing done by my lord the king? If it be, he is not so faithful either to God's word or to his own as we all took him to be; if it be not, it is high time that we witness against the usurpation, and declare Solomon his successor. If it be, why is not Nathan made acquainted with it, who is not only in general, the king's confidant, but is particularly concerned in this matter, having been employed to notify to David the mind of God concerning the succession; but, if my lord the king knows nothing of the matter (as certainly he does not), what daring insolence are Adonijah and his party guilty of!" Thus he endeavoured to incense David against them, that he might act the more vigorously for the support of Solomon's interest. Note, Good men would do their duty if they were reminded of it, and put upon it, and told what occasion there is for them to appear; and those who thus are their remembrancers do them a real kindness, as Nathan here did to David.
IV. David, hereupon, made a solemn declaration of his firm adherence to his former resolution, that Solomon should be his successor. Bathsheba is called in (1Ki 1:28), and to her, as acting for and on behalf of her son, the king gives these fresh assurances. 1. He repeats his former promise and oath, owns that he had sworn unto her by the Lord God of Israel that Solomon would reign after him, 1Ki 1:30. Though he is old, and his memory begins to fail him, yet he remembers this. Note, An oath is so sacred a thing that the obligations of it cannot be broken, and so solemn a thing that the impressions of it, one would think, cannot be forgotten. 2. He ratifies it with another, because the occasion called for it: As the Lord liveth, that hath redeemed my soul out of all distress, even so will I certainly do this day, without dispute, without delay. His form of swearing seems to be what he commonly used on solemn occasions, for we find it, 2Sa 4:9. And it carries in it a grateful acknowledgment of the goodness of God to him, in bringing him safely through the many difficulties and hardships which had lain in his way, and which he now makes mention of to the glory of God (as Jacob, when he lay a dying, Ge 48:16), thus setting to his seal, from his own experience, that that was true which the Spirit of the Lord spoke by him. Ps 34:22, The Lord redeemeth the soul of his servants. Dying saints ought to be witnesses for God, and speak of him as they have found. Perhaps he speaks thus, on this occasion, for the encouragement of his son and successor to trust in God in the distresses he also might meet with.
V. Bathsheba receives these assurances (1Ki 1:31), 1. With great complaisance to the king's person; she did reverence to him; while Adonijah and his party affronted him. 2. With hearty good wishes for the king's health; Let him live. So far was she from thinking that he lived too long that she prayed he might live for ever, if it were possible, to adorn the crown he wore and to be a blessing to his people. We should earnestly desire the prolonging of useful lives, however it may be the postponing of any advantages of our own.
32-40
Solomon Declared Successor (1015 BC)
所羅門被宣告為繼承人（主前1015年）
³² 大衛王又說：「請撒督祭司、先知拿單、耶何耶大的兒子比拿雅來。」他們就來到王面前。 ³³ 王對他們說：「要帶領你們主的僕人，使我兒子所羅門騎我的騾子，送他下到基訓； ³⁴ 在那裡，撒督祭司和先知拿單要膏他作以色列的王；你們也要吹角，說：『願所羅門王萬歲。』 ³⁵ 然後你們要跟隨他上來，使他進來坐在我的寶座上；他要接續我作王。我已立他作以色列和猶大的君。」 ³⁶ 耶何耶大的兒子比拿雅回答王說：「阿們。願耶和華我主我王的神也這樣說。 ³⁷ 耶和華怎樣與我主我王同在，願他也照樣與所羅門同在，使他的國位比我主大衛王的國位更大。」 ³⁸ 於是撒督祭司、先知拿單、耶何耶大的兒子比拿雅、基利提人和比利提人下去，使所羅門騎大衛王的騾子，送他到基訓。 ³⁹ 撒督祭司從帳幕中取了盛膏油的角，膏了所羅門。他們就吹角，眾民都說：「願所羅門王萬歲。」 ⁴⁰ 眾民都跟隨他上來，吹笛大大歡喜，聲音震地。
本章記述大衛為保全所羅門的權利、維持公共的安寧，將亞多尼雅的圖謀扼殺於萌芽之中所作的有效安排。請觀察，
一、他為宣告所羅門所下達的明確命令。他所託付辦理這件大事的人，是撒督、拿單和比拿雅，這些人都有權勢和影響力，大衛素來信任他們，見他們忠心，而亞多尼雅在宴請時正略過了他們（王上一10）。大衛命令他們隨即以一切可能的莊嚴形式宣告所羅門為王。他們要帶領「你們主的僕人」—就是御林軍和王家中一切臣僕。他們要使所羅門騎上王素常所騎的騾子，因他還沒有像他兒子後來那樣蓄養許多馬匹。他又指明他們當去何處（王上一33–35），當作何事。1. 撒督和拿單這兩位聖職人員，要奉神的名膏他作王；因為他雖不像掃羅和大衛那樣，是家族中的第一位，卻是年幼的兒子，是因神的指定而作王，且他的名分受到質疑，因此有必要藉此加以確立。這膏抹預表彌賽亞—就是基督（受膏者）—的設立與裝備，那喜樂之油的聖靈澆灌在祂身上，是沒有度量的（來一9，詩八十九20）。所有基督徒既是「國度的承受者」（雅二5），也都從祂「受了膏抹」（約壹二27）。2. 文武百官受命將此事公開宣告，並以吹角表達這時的公眾喜樂，正如摩西律法所指示的，以角聲裝飾重大盛典；除此之外，還要加上百姓的歡呼：「願所羅門王萬歲」，願他亨通，願他的國堅立、長存，願他長久享受這國；這也是論到他所應許的話：詩七十二15，「他將長久活著」。3. 然後他們要使所羅門威儀赫赫地進入大衛城，坐在他父親的寶座上，如今作他的代理人，或說攝政，在他衰弱時處理政務，並在他死後作他的繼承人：「他要接續我作王」。這事立即辦妥，對大衛自己、對一切相關的人都是極大的安慰，因為這樣一來，王駕崩之後，公共事務便不至發生爭論或動盪。大衛決不嫉妒繼承人在他生前就顯出繼承人的尊榮；然而他或許因在病榻上專心敬拜，若非別人提醒，這件對公共安寧如此必要的大善工，幾乎就要被擱置了。
二、比拿雅代表其餘的人，對這些命令表示了極大的滿意。王說：「所羅門要為我作王，並在我之後作王。」「阿們」（比拿雅衷心地說）；「王怎樣說，我們也怎樣說；我們對這提名完全滿意，並贊同這揀選，我們投所羅門的票—「全體一致」；我們既不能憑自己成就甚麼，更不能憑自己堅立甚麼，除非有施恩之護理的同工，因此「願耶和華我主我王的神也這樣說！」（王上一36）。這是他憑信心對神那應許所說的話，所羅門的國政正是建立在這應許上。我們若照神在祂話語中所說的而說，便可盼望祂也照我們所說的，藉祂的護理而說。他又為所羅門加上一個禱告（王上一37），求神與他同在，正如祂與大衛同在一樣，並使他的國位更大。他知道大衛不是嫉妒兒女偉大的人，因此不會因這禱告而不安，也不會視之為冒犯，反倒會衷心地說「阿們」。世上最智慧、最善良的人，也盼望兒女比自己更智慧、更善良，因為他自己也盼望比自己現在更智慧、更善良；而智慧與良善才是真正的偉大。
三、這些命令立即執行（王上一38–40）。沒有耽延，所羅門便威儀赫赫地被送到指定之處，在那裡撒督（他雖此時還不是大祭司，卻可說是副手；猶太人稱之為「撒根」，即第二位祭司）在先知拿單和大衛王的指示下膏了他（王上一39）。在如今安放約櫃的帳幕中，與其他聖物一起保存著的，有用於許多宗教典禮的聖膏油；撒督從其中取了一「角」的油，角既表示權能也表示豐盛，便用以膏所羅門。我們未見亞比亞他曾嘗試膏亞多尼雅：亞多尼雅是因設宴而被立為王，不是因受膏。神所呼召的，祂必裝備，這由膏抹表明；篡位者則沒有這膏抹。「基督」意即「受膏者」，祂就是神「照所定的旨意」設立在自己聖山錫安上的王（詩二6–7）。基督徒也是「被造成為國民」歸給神（並「因」祂），他們也「從那聖者受了恩膏」（約壹二20）。百姓於是表達他們對所羅門高升的極大喜樂與滿足，以「和散那」—「願所羅門王萬歲」—簇擁他，並以音樂和歡呼之聲隨行（王上一40）。他們藉此宣告自己贊同這揀選，表明他不是被強加於他們身上，而是被他們欣然接受的。除非君王知道百姓以他的權力為滿足，否則權力對他自己也少有滿足可言。每一個真正的以色列人，都因大衛之子被高舉而歡喜。
Original em inglês
Solomon Declared Successor (1015 BC)
³² And king David said, Call me Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada. And they came before the king.
³³ The king also said unto them, Take with you the servants of your lord, and cause Solomon my son to ride upon mine own mule, and bring him down to Gihon:
³⁴ And let Zadok the priest and Nathan the prophet anoint him there king over Israel: and blow ye with the trumpet, and say, God save king Solomon.
³⁵ Then ye shall come up after him, that he may come and sit upon my throne; for he shall be king in my stead: and I have appointed him to be ruler over Israel and over Judah.
³⁶ And Benaiah the son of Jehoiada answered the king, and said, Amen: the LORD God of my lord the king say so too.
³⁷ As the LORD hath been with my lord the king, even so be he with Solomon, and make his throne greater than the throne of my lord king David.
³⁸ So Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada, and the Cherethites, and the Pelethites, went down, and caused Solomon to ride upon king David's mule, and brought him to Gihon.
³⁹ And Zadok the priest took a horn of oil out of the tabernacle, and anointed Solomon. And they blew the trumpet; and all the people said, God save king Solomon.
⁴⁰ And all the people came up after him, and the people piped with pipes, and rejoiced with great joy, so that the earth rent with the sound of them.
We have here the effectual care David took both to secure Solomon's right and to preserve the public peace, by crushing Adonijah's project in the bud. Observe,
I. The express orders he gave for the proclaiming of Solomon. The persons he entrusted with this great affair were Zadok, Nathan, and Benaiah, men of power and interest whom David had always reposed a confidence in and found faithful to him, and whom Adonijah had passed by in his invitation, 1Ki 1:10. David orders them forthwith, with all possible solemnity, to proclaim Solomon. They must take with them the servants of their lord, the lifeguards, and all the servants of the household. They must set Solomon on the mule the king used to ride, for he kept not such stables of horses as his son afterwards did. He appoints them whither to go (1Ki 1:33-35), and what to do. 1. Zadok and Nathan, the two ecclesiastical persons, must, in God's name, anoint him king; for though he was not the first of his family, as Saul and David were, yet he was a younger son, was made king by divine appointment, and his title was contested, which made it necessary that hereby it should be settled. This unction was typical of the designation and qualification of the Messiah, or Christ, the anointed one, on whom the Spirit, that oil of gladness, was poured without measure, Heb 1:9, Ps 89:20. And all Christians, being heirs of the kingdom (Jam 2:5), do from him receive the anointing, 1Jo 2:27. 2. The great officers, civil and military, are ordered to give public notice of this, and to express the public joy upon this occasion by sound of trumpet, by which the law of Moses directed the gracing of great solemnities; to this must be added the acclamations of the people: "Let king Solomon live, let him prosper, let his kingdom be established and perpetuated, and let him long continue in the enjoyment of it;" so it had been promised concerning him. Ps 72:15, He shall live. 3. They must then bring him in state to the city of David, and he must sit upon the throne of his father, as his substitute now, or viceroy, to despatch public business during his weakness and be his successor after his death: He shall be king in my stead. It would be a great satisfaction to David himself, and to all parties concerned, to have this done immediately, that upon the demise of the king there might be no dispute, or agitation, in the public affairs. David was far from grudging his successor the honour of appearing such in his life-time, and yet perhaps was so taken up with his devotions on his sick-bed that, if he had not been put in mind of it by others, this great good work, which was so necessary to the public repose, would have been left undone.
II. The great satisfaction which Benaiah, in the name of the rest, professed in these orders. The king said, "Solomon shall reign for me, and reign after me." "Amen" (says Benaiah heartily); "as the king says, so say we; we are entirely satisfied in the nomination, and concur in the choice, we give our vote for Solomon, nemine contradicente—unanimously, and since we can bring nothing to pass, much less establish it, without the concurrence of a propitious providence, The Lord God of my lord the king say so too!" 1Ki 1:36. This is the language of his faith in that promise of God on which Solomon's government was founded. If we say as God says in his word, we may hope that he will say as we say by his providence. To this he adds a prayer for Solomon (1Ki 1:37), that God would be with him as he had been with David, and make his throne greater. He knew David was not one of those that envy their children's greatness, and that therefore he would not be disquieted at this prayer, nor take it as an affront, but would heartily say Amen to it. The wisest and best man in the world desires his children may be wiser and better than he, for he himself desires to be wiser and better than he is; and wisdom and goodness are true greatness.
III. The immediate execution of these orders, 1Ki 1:38-40. No time was lost, but Solomon was brought in state to the place appointed, and there Zadok (who, though he was not as yet high priest, was, we may suppose, the suffragan, the Jews called him the sagan, or second priest) anointed him by the direction of Nathan the prophet and David the king, 1Ki 1:39. In the tabernacle, where the ark was now lodged, was kept among other sacred things, the holy oil for many religious services thence Zadok took a horn of oil, which denotes both power and plenty, and therewith anointed Solomon. We do not find that Abiathar pretended to anoint Adonijah: he was made king by a feast, not by an unction. Whom God calls, he will qualify, which was signified by the anointing; usurpers had it not. Christ signifies anointed, and he is the king whom God hath set upon his holy hill of Sion, according to decree, Ps 2:6,7. Christians also are made to our God (and by him) kings, and they have an unction from the Holy One, 1Jo 2:20. The people, hereupon, express their great joy and satisfaction in the elevation of Solomon, surround him with their Hosannas—God save king Solomon, and attend him with their music and shouts of joy, 1Ki 1:40. Hereby they declared their concurrence in the choice, and that he was not forced upon them, but cheerfully accepted by them. The power of a prince can be little satisfaction to himself, unless he knows it to be a satisfaction to his people. Every Israelite indeed rejoices in the exaltation of the Son of David.
41-53
Solomon Proclaimed (1015 BC)
所羅門被宣告為王（主前1015年）
⁴¹ 亞多尼雅和所請的眾客正用膳完畢，聽見了這消息。約押聽見角聲，便說：「城裡為何這樣喧嚷呢？」 ⁴² 他正說話的時候，祭司亞比亞他的兒子約拿單來了。亞多尼雅對他說：「進來吧，你是個勇士，必是帶來好消息。」 ⁴³ 約拿單回答亞多尼雅說：「不然，我們的主大衛王實在已經立所羅門作王了。 ⁴⁴ 王差遣撒督祭司、先知拿單、耶何耶大的兒子比拿雅、基利提人和比利提人與他同去，使他騎上王的騾子。 ⁴⁵ 撒督祭司和先知拿單在基訓已經膏他作王。他們從那裡歡歡喜喜地上來，城裡的聲音就震動。這就是你們所聽見的聲音。 ⁴⁶ 所羅門也坐在國度的寶座上了。」 ⁴⁷ 王的臣僕也來為我們的主大衛王祝福，說：「願神使所羅門的名比你的名更尊榮，使他的國位比你的國位更大。」王就在床上屈身下拜。 ⁴⁸ 王又這樣說：『耶和華以色列的神是應當稱頌的；因他今日賜一人坐在我的寶座上，我也親眼看見了。』 ⁴⁹ 亞多尼雅的眾客聽見了就都驚懼，起來，各人走各人的路去了。 ⁵⁰ 亞多尼雅因為懼怕所羅門，就起來去抓住祭壇的角。 ⁵¹ 有人告訴所羅門說：「看哪，亞多尼雅懼怕所羅門王，他抓住祭壇的角，說：『願所羅門王今日向我起誓，必不用刀殺他的僕人。』」 ⁵² 所羅門說：「他若作個忠義的人，連他的一根頭髮也不致落在地上；但他若行惡，必致死亡。」 ⁵³ 於是所羅門王差遣人，使亞多尼雅從壇上下來。他來向所羅門王下拜；所羅門對他說：「你回家去吧。」
我們在此看到，
一、所羅門登基的消息傳到亞多尼雅和他的黨羽那裡，那時他們正歡宴方酣：「他們剛吃完」，似乎這宴席拖得很久，因為所羅門受膏的一切安排與完竣，都是在亞多尼雅等人正坐席、放縱口腹之時成就的。如此，那些「不服事我們主基督」，反而敵擋祂的人，通常就是「只服事自己的肚腹」（羅十六18），以肚腹為神的人（腓三19）。他們的長筵也表明他們對自己的勢力極為安穩自信，否則不至這樣虛耗光陰。當毀滅臨到之時，舊約世代與所多瑪正是在「又吃又喝」之中安穩放縱（路十七26–29等）。當他們「吃完」，正預備宣告他們的王、要凱旋地將他迎入城中之時，卻「聽見角聲」（王上一41），這聲音在他們耳中成了「可怕的聲音」（伯十五21）。約押是個老人，聞之驚惶，以為城裡發生了暴亂；亞多尼雅卻深信報信的人既是個「勇士」，必帶來好消息（王上一42）。篡位者常以成功的指望自欺，而處境最險的人往往最少驚懼。然而作惡的人怎能指望聽見好消息呢？絕不會；最英勇的人也必給他們帶來最壞的消息，正如祭司的兒子在這裡給亞多尼雅所帶來的（王上一43）：「實在說，我所帶來最好的消息，就是『所羅門已經被立為王了』，因此你們的一切主張全歸無效。」他非常詳盡地向他們述說：1. 所羅門「被立為王」是何等莊嚴隆重（王上一44–45），如今他已「坐在國度的寶座上」（王上一46）。亞多尼雅本想搶先登上寶座，所羅門卻比他先了一步。2. 所羅門被立為王得著了普遍的滿意，所以既成的事實看來不至被推翻。（1）百姓喜悅，從他們歡樂的歡呼聲可見（王上一45）。（2）朝臣喜悅：「王的臣僕」前來，趁此機會向他致賀辭（王上一47）。我們在此看到他們賀辭的要點：他們「為大衛王祝福」，稱讚他為公共福祉所作的明智安排，承認在他治理之下所得的福分，並衷心求他康復。他們也為所羅門禱告，求神使他的名比他父親更尊榮—這原是可能的，因為他可以建在他父親所立的根基上。一個孩子站在巨人肩上，便比巨人本身還高。（3）王自己也喜悅：他「在床上屈身」，不僅表示他悅納臣僕的進賀，更表示他向神獻上他自己的頌讚（王上一48）：「耶和華以色列的神是應當稱頌的」，祂作為以色列的神，為以色列的益處，使這事得到如此美滿的結局，「我也親眼看見了」。注意：善人離世之際，看見自己家中各事妥當、兒女起來接續他們事奉神和他們那世代的人，尤其看見平安臨到以色列並得以堅立，這是極大的安慰。
二、這事徹底粉碎了亞多尼雅的圖謀。這事敗壞了他黨羽的興致，驅散了眾人，迫使各人各自逃命。「惡人的誇耀是短暫的」。他們原在空中建造樓閣，既無根基，不久便要塌下來壓碎他們。他們正聚集在一起密謀叛逆，恐怕被當場拿獲，於是各人盡力逃命去了。
三、亞多尼雅自己的驚恐，以及他為求自保所採取的行動。他如今大受貶抑，正如先前的高昂（王上一42、50）。他從前輕看所羅門，不配作他的座上客（王上一10），如今卻懼怕他如審判官：「他因所羅門而懼怕」。如此，凡敵擋基督和祂國度的人，不久必在祂面前戰兢，徒然呼求巖石和山嶺遮蔽他們以躲避祂的忿怒。他「抓住祭壇的角」，這壇歷來被視為避難所（出二十一14），藉此表明他不敢受審，只將自己交託在君王的憐憫之下；而他懇求之時，所倚靠的並非別的憐憫，正是神的憐憫—那設立並悅納在祭壇上所獻祭物、並隨之赦免罪惡所彰顯的憐憫。或許亞多尼雅從前輕看祭壇的事奉，如今卻來求助於祭壇的護庇。許多人在平安無事之日漠視那極大的救恩，及至主可畏的威嚴臨到之時，卻樂於仰賴基督和祂的功勞；只可惜為時已晚，他們才要「抓住祭壇的角」。
四、他為求憐憫向所羅門所作的謙卑懇求。他藉著向所羅門報信的人，傳送求保命的請求（王上一51）：「願所羅門王向我起誓，必不用刀殺他的僕人。」他承認所羅門為王，自稱為僕人，不敢為自己辯白，只「向審判他的官長求恩」。這對他是極大的改變。早晨還在覬覦冠冕的人，到了晚上竟在乞求活命。從前亞多尼雅作王，如今亞多尼雅戰兢，若非所羅門以誓言應許不殺他，他總不敢以為安全。
五、所羅門關於他所下的命令。所羅門要他具結保證行為良好，方才釋放他（王上一52–53）。他顧念亞多尼雅是他的兄弟，而且這是初犯。或許他既這麼快便知道自己錯了，又不堅持叛逆，日後可能成為不但安分、且有用的臣民；因此他若日後行事為人端正，已往的事便蒙赦免；但他若是個心懷不滿、擾亂不安、野心勃勃的人，這次過犯便要被記念，他必被根據從前的定罪（如我們的法律所說）提起，並被判處決。大衛的兒子正是這樣以憐憫接待那些曾經悖逆的人：他們若歸回效忠，忠於他們的君王，已往的罪行便不再被提起；但他們若仍舊隨從肉體與世界，這便是他們的滅亡。亞多尼雅被召來，被告知他立於何種條件之下，他對此表示感恩的順服，隨後被吩咐回家，在那裡隱居度日。所羅門不僅保全了他的性命，也保全了他的家業，這樣便「以憐憫堅立自己的國位」。
Original em inglês
Solomon Proclaimed (1015 BC)
⁴¹ And Adonijah and all the guests that were with him heard it as they had made an end of eating. And when Joab heard the sound of the trumpet, he said, Wherefore is this noise of the city being in an uproar?
⁴² And while he yet spake, behold, Jonathan the son of Abiathar the priest came: and Adonijah said unto him, Come in; for thou art a valiant man, and bringest good tidings.
⁴³ And Jonathan answered and said to Adonijah, Verily our lord king David hath made Solomon king.
⁴⁴ And the king hath sent with him Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada, and the Cherethites, and the Pelethites, and they have caused him to ride upon the king's mule:
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 rang again. This is the noise that ye have heard.
⁴⁶ And also Solomon sitteth on the throne of the kingdom.
⁴⁷ And moreover the king's servants came to bless our lord king David, saying, God make the name of Solomon better than thy name, and make his throne greater than thy throne. And the king bowed himself upon the bed.
⁴⁸ And also thus said 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.
⁴⁹ And all the guests that were with Adonijah were afraid, and rose up, and went every man his way.
⁵⁰ And Adonijah feared because of Solomon, and arose, and went, and caught hold on the horns of the altar.
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 swear unto me to day that he will not slay his servant with the sword.
⁵² And Solomon said, If he will show himself a worthy man, there shall not a hair of him fall to the earth: but if wickedness shall be found in him, he shall die.
⁵³ So king Solomon sent, and they brought him down from the altar. And he came and bowed himself to king Solomon: and Solomon said unto him, Go to thine house.
We have here,
I. The tidings of Solomon's inauguration brought to Adonijah and his party, in the midst of their jollity: They had made an end of eating, and, it should seem, it was a great while before they made an end, for all the affair of Solomon's anointing was ordered and finished while they were at dinner, glutting themselves. Thus those who serve not our Lord Christ, but oppose him, are commonly such as serve their own belly (Ro 16:18) and made a god of it, Php 3:19. Their long feast intimates likewise that they were very secure and confident of their interest, else they would not have lost so much time. The old world and Sodom were eating and drinking, secure and sensual, when their destruction came, Lu 17:26-29, etc. When they made an end of eating, and were preparing themselves to proclaim their king, and bring him in triumph into the city, they heard the sound of the trumpet (1Ki 1:41), and a dreadful sound it was in their ears, Job 15:21. Joab was an old man, and was alarmed at it, apprehending the city to be in an uproar; but Adonijah was very confident that the messenger, being a worthy man, brought good tidings, 1Ki 1:42. Usurpers flatter themselves with the hopes of success, and those are commonly least timorous whose condition is most dangerous. But how can those who do evil deeds expect to have good tidings? No, the worthiest man will bring them the worst news, as the priest's son did here to Adonijah, 1Ki 1:43. "Verily, the best tidings I have to bring you is that Solomon is made king, so that your pretensions are all quashed." He relates to them very particularly, 1. With what great solemnity Solomon was made king (1Ki 1:44,45), and that he was now sitting on the throne of the kingdom, 1Ki 1:46. Adonijah thought to have stepped into the throne before him, but Solomon was too quick for him. 2. With what general satisfaction Solomon was made king, so that that which was done was not likely to be undone again. (1.) The people were pleased, witness their joyful acclamations, 1Ki 1:45. (2.) The courtiers were pleased: The kings servants attended him with an address of congratulation upon this occasion, 1Ki 1:47. We have here the heads of their address: They blessed king David, applauded his prudent care for the public welfare, acknowledged their happiness under his government, and prayed heartily for his recovery. They also prayed for Solomon, that God would make his name better than his father's, which it might well be when he had his father's foundation to build upon. A child, on a giant's shoulders, is higher than the giant himself. (3.) The king himself was pleased: He bowed himself upon the bed, not only to signify his acceptance of his servants' address, but to offer up his own address to God (1Ki 1:48): "Blessed be the Lord God of Israel, who, as Israel's God, for Israel's good, has brought this matter to such a happy issue, my eyes even seeing it." Note, It is a great satisfaction to good men, when they are going out of the world, to see the affairs of their families in a good posture, their children rising up in their stead to serve God and their generation, and especially to see peace upon Israel and the establishment of it.
II. The effectual crush which this gave to Adonijah's attempt. It spoiled the sport of his party, dispersed the company, and obliged every man to shift for his own safety. The triumphing of the wicked is short. They were building a castle in the air, which, having no foundation, would soon fall and crush them. They were afraid of being taken in the fact, while they were together hatching their treason, and therefore each one made the best of his way.
III. The terror Adonijah himself was in, and the course he took to secure himself. He was now as much depressed as he had been elevated, 1Ki 1:42,50. He had despised Solomon as not worthy to be his guest (1Ki 1:10), but now he dreads him as his judge: He feared because of Solomon. Thus those who oppose Christ and his kingdom will shortly be made to tremble before him, and call in vain to rocks and mountains to shelter them from his wrath. He took hold on the horns of the altar, which was always looked upon as a sanctuary, or place of refuge (Ex 21:14), intimating hereby that he durst not stand a trial, but threw himself upon the mercy of his prince, in suing for which he relied upon no other plea than the mercy of God, which was manifested in the institution and acceptance of the sacrifices that were offered on that altar and the remission of sin thereupon. Perhaps Adonijah had formerly slighted the service of the altar, yet now he courts the protection of it. Many who in the day of their security neglect the great salvation, under the arrests of the terrors of the Lord would gladly be beholden to Christ and his merit, and, when it is too late, will catch hold of the horns of the altar.
IV. His humble address to Solomon for mercy. By those who brought Solomon tidings where he was, he sent a request for his life (1Ki 1:51): Let king Solomon swear to me that he will not slay his servant. He owns Solomon for his prince, and himself his servant, dares not justify himself, but makes supplication to his judge. It was a great change with him. He that in the morning was grasping at a crown is before night begging for his life. Then Adonijah reigned, now Adonijah trembles, and cannot think himself safe unless Solomon promise, with an oath, not to put him to death.
V. The orders Solomon gave concerning him. He discharges him upon his good behaviour, 1Ki 1:52,53. He considered that Adonijah was his brother, and that it was the first offence. Perhaps, being so soon made sensible of his error and then not persisting in his rebellion, he might prove not only a peaceable, but a serviceable subject, and therefore, if he will conduct himself well for the future, what is past shall be pardoned: but if he be fond disaffected, turbulent, and aspiring, this offence shall be remembered against him, he shall be called up upon his former conviction (as our law speaks), and execution shall be awarded against him. Thus the Son of David receives those to mercy that have been rebellious: if they will return to their allegiance, and be faithful to their Sovereign, their former crimes shall not be mentioned against them; but, if still they continue in the interests of the world and the flesh, this will be their ruin. Adonijah is sent for, and told upon what terms he stands, which he signifies his grateful submission to, and then is told to go to his house and live retired there. Solomon not only gave him his life, but his estate, thus establishing his throne by mercy.
本章我們可以看到：一、大衛健康日漸衰弱（王上一1-4）。二、亞多尼雅圖謀王位，並設宴款待他的黨羽以達此目的（王上一5-10）。三、拿單與拔示巴設計確保所羅門的繼承權，並求得大衛下令成全此事（王上一11-31）。四、所羅門因此受膏，百姓在其中歡喜（王上一32-40）。五、這有效地制止了亞多尼雅的篡位，並隨之驅散了他的黨羽（王上一41-49）。六、所羅門在亞多尼雅保證安分守己之後釋放了他（王上一50-53）。