ADONIJAH'S REBELLION.

1 Kings i. 5-53.

"The king's word hath power; and who may say unto him, What doest thou?"--Eccles. viii. 4.

The fate of Amnon and of Absalom might have warned the son who was now the eldest, and who had succeeded to their claims.

Adonijah was the son of Haggith, "the dancer." His father had piously given him the name, which means "Jehovah is my Lord." He, too, was "a very goodly man," treated by David with foolish indulgence, and humoured in all his wishes. Although the rights of primogeniture were ill-defined, a king's eldest son, endowed as Adonijah was, would naturally be looked on as the heir; and Adonijah was impatient for the great prize. Following the example of Absalom "he exalted himself, saying, I will be king," and, as an unmistakable sign of his intentions, prepared for himself fifty runners with chariots and horsemen. [74] David, unwarned by the past, or perhaps too ill and secluded to be aware of what was going on, put no obstacle in his way. The people in general were tired of David, though the spell of his name was still great. Adonijah's cause seemed safe when he had won over Joab, the commander of the forces, and Abiathar, the chief priest. But the young man's precipitancy spoiled everything. David lingered on. It was perhaps a palace-secret that a strong court-party was in favour of Solomon, and that David was inclined to leave his kingdom to this younger son by his favourite wife. So Adonijah, once more imitating the tactics of Absalom, prepared a great feast at the Dragon-stone by the Fullers' Well, in the valley below Jerusalem. [75] He sacrificed sheep and fat oxen and cattle, and invited all the king's fifteen sons, omitting Solomon, from whom alone he had any rivalry to fear. To this feast he also invited Joab and Abiathar, and all the men of Judah, the king's servants, by which are probably intended "all the captains of the host" who formed the nucleus of the militia forces. [76] At this feast Adonijah threw off the mask. In open rebellion against David, his followers shouted, "God save king Adonijah!"

The watchful eye of one man--the old prophet-statesman, Nathan--saw the danger. Adonijah was thirty-five; Solomon was comparatively a child. "Solomon, my son," says David, "is young and tender." [77] What his age was at the date of Adonijah's rebellion we do not know. Josephus says that he was only twelve, and this would well accord with the fact that he seems to have taken no step on his own behalf, while Nathan and Bathsheba act for him. It accords less well with the calm magnanimity and regal decisiveness which he displayed from the first day that he was seated on the throne. The Greek proverb says, ᾽Αρχὴ ἄνδρα δείκνυσιν, "Power shows the man." Perhaps Solomon, hitherto concealed in the seclusion of the harem, was, up to this time, ignorant of himself as well as unknown to the people. Being unaware of the boy's capacity, many were taken in by the more showy gifts of the handsome Adonijah, whose age might seem to promise greater stability to the kingdom.

But Solomon from his birth upwards had been Nathan's special charge. [78] No sooner had he been born than David had entrusted the infant to the care of the man who had awakened his slumbering conscience to the heinousness of his offence, and had prophesied his punishment in the death of the child of adultery. An oracle had forbidden him to build the Temple because his hands were stained with blood, but had promised him a son who should be a man of rest, and in whose days Israel should have peace and quietness. [79] Long before, in Hebron, David, yearning for peace, had called his eldest son Absalom ("the father of peace"). To the second son of Bathsheba, whom he regarded as the heir of oracular promise, he gave the sounding name of ShelOmoh ("the Peaceful"). [80] But Nathan, perhaps with reference to David's own name of "the Beloved," had called the child Jedidiah ("the beloved of Jehovah").

The secret of his destiny was probably known to few, though it was evidently suspected by Adonijah. To have proclaimed it in a crowded harem would have been to expose the child to the perils of poison, and to have doomed him to certain death if one of his unruly brothers succeeded in seizing the royal authority. The oath to Bathsheba that her son should succeed must have been a secret known at the time to Nathan only. It is evident that David had never taken any step to secure its fulfilment.

The crisis was one of extreme peril. Nathan was now old. He had perhaps sunk into the courtly complaisance which, content with one bold rebuke, ceased to deal faithfully with David. He had at any rate left it to Gad the Seer to reprove him for numbering the people. Now, however, he rose to the occasion, and by a prompt coup d'état caused the instant collapse of Adonijah's conspiracy.

Adonijah had counted on the jealousy of the tribe of Judah, on the king's seclusion and waning popularity, on the support of "all the captains of the host," on the acquiescence of all the other princes, and above all on the favour of the ecclesiastical and military power of the kingdom as represented by Abiathar and Joab. To Solomon himself, as yet a shadowy figure and so much younger, he attached no importance. He treated his aged father as a cipher, and Nathan as of no particular account. [81] He overlooked the influence of Bathsheba, the prestige which attached to the nomination of a reigning king, and above all the resistance of the body-guard of mercenaries and their captain Benaiah.

Nathan had no sooner received tidings of what was going on at Adonijah's feast than he shook off his lethargy and hurried to Bathsheba. She seems to have retained the same sort of influence over David that Madame de Maintenon exercised over the aged Louis XIV. "Had she heard," asked Nathan, "that Adonijah's coronation was going on at that moment? Let her hurry to King David, and inquire whether he had given any sanction to proceedings which contravened the oath which he had given her that her son Solomon should be his heir." As soon as she had broken the intelligence to the king, he would come and confirm her words. [82]

Bathsheba did not lose a moment. She knew that if Adonijah's conspiracy succeeded her own life and that of her son might not be worth a day's purchase. The helplessness of David's condition is shown by the fact that she had to make her way into "the inner chamber" to visit him. In violation of the immemorial etiquette of an Eastern household, she spoke to him without being summoned, and in the presence of another woman, Abishag, his fair young nurse. With profound obeisances she entered, and told the poor old hero that Adonijah had practically usurped the throne, but that the eyes of all Israel were awaiting his decision as to who should be his successor. She asked whether he was really indifferent to the peril of herself and of Solomon, for Adonijah's success would mean their doom. [83]

While she yet spoke Nathan was announced, as had been concerted between them, and he repeated the story of what was going on at Adonijah's feast. It is remarkable that he says nothing to David either about consulting the Urim, or in any way ascertaining the will of God. He and Bathsheba rely exclusively on four motives--David's rights of nomination, his promise, the danger to Solomon, and the contempt shown in Adonijah's proceedings. "The whole incident," says Reuss, "is swayed by the ordinary movements of passion and interest." [84] The news woke in David a flash of his old energy. With instant decision he summoned Bathsheba, who, as custom required, had left the chamber when Nathan entered. Using his strong and favourite adjuration, "As the Lord liveth, that hath redeemed my soul out of all distress," [85] he pledged himself to carry out that very day the oath that Solomon should be his heir. She bowed her face to the earth in adoration with the words, "Let my lord, King David, live for ever." He then summoned Zadok, the second priest, Nathan, and Benaiah, and told them what to do. They were to take the body-guard [86] which was under Benaiah's command, to place Solomon on the king's own she-mule [87] (which was regarded as the highest honour of all honours), to conduct him down the Valley of Jehoshaphat to Gihon, [88] where the pool would furnish the water for the customary ablutions, to anoint him king, and then to blow the consecrated ram's horn (shophar) [89] with the shout, "God save King Solomon!" After this the boy was to be seated on the throne, and proclaimed ruler over Israel and Judah.

Benaiah was one of David's twelve chosen captains, who was placed at the head of one of the monthly courses of 24,000 soldiers in the third month. The chronicler calls him a priest. [90] His available forces made him master of the situation, and he joyfully accepted the commission with, "Amen! So may Jehovah say!" and with the prayer that the throne of Solomon might be even greater than the throne of David. Joab was commander-in-chief of the army, but his forces had not been summoned or mobilised. Accustomed to a bygone state of things he had failed to observe that Benaiah's palace-regiment of six hundred picked men could strike a blow long before he was ready for action. These guards were the Krêthi and Plêthi, [91] "executioners and runners," perhaps an alien body of faithful mercenaries originally composed of Cretans and Philistines. They formed a compact body of defenders, always prepared for action. They resemble the Germans of the Roman Emperors, the Turkish Janissaries, the Egyptian Mamelukes, the Byzantian Varangians, or the Swiss Guard of the Bourbons. Their one duty was to be ready at a moment's notice to carry out the king's behests. Such a picked regiment has often held in its hands the prerogative of Empire. They were, originally at any rate, identical with the Gibborim, [92] and had been at first commanded by men who had earned rank by personal prowess. But for their intervention on this occasion Adonijah would have become king.

While Adonijah's followers were wasting time over their turbulent banquet, the younger court-party were carrying out the unexpectedly vigorous suggestions of the aged king. While the eastern hills echoed with "Long live King Adonijah!" the western hills resounded with shouts of "Long live King Solomon!" The young Solomon had been ceremoniously mounted on the king's mule, and the procession had gone down to Gihon. There, with the solemnity which is only mentioned in cases of disputed succession, [93] Nathan the prophet and Zadok as priest anointed the son of Bathsheba with the horn of perfumed oil which the latter had taken from the sacred tent at Zion. [94] These measures had been neglected by Adonijah's party in the precipitation of their plot, and they were regarded as of the utmost importance, as they are in Persia to this day. [95] Then the trumpets blew, and the vast crowd which had assembled shouted, "God save King Solomon!" The people broke into acclamations, and danced, and played on pipes, and the earth rang again with the mighty sound. [96] Adonijah had fancied, and he subsequently asserted, that "all Israel set their faces on me that I should reign." But his vanity had misled him. Many of the people may have seen through his shallow character, and may have dreaded the rule of such a king. Others were still attached to David, and were prepared to accept his choice. Others were struck with the grave bearing and the youthful beauty of the son of Bathsheba. The multitude were probably opportunists ready to shout with the winner whoever he might be.

The old warrior Joab, perhaps less dazed with wine and enthusiasm than the other guests of Adonijah, was the first to catch the sound of the trumpet blasts and of the general rejoicing, and to portend its significance. As he started up in surprise the guests caught sight of Jonathan, son of Abiathar, a swift-footed priest who had acted as a spy for David in Jerusalem at Absalom's rebellion, [97] but who now, like his father Abiathar and so many of his betters, had gone over to Adonijah. The prince welcomed him as a "man of worth," one who was sure to bring tidings of good omen; [98] but Jonathan burst out with, "Nay, but our Lord king David hath made Solomon king." He does not seem to have been in a hurry to bring this fatal intelligence; for he had not only waited until the entire ceremony at Gihon was over, but to the close of the enthronisation of Solomon in Jerusalem. [99] He had seen the young king seated on the throne of state in the midst of the jubilant people. David had been carried out upon his couch, and, bowing his head in worship before the multitude, had said, "Blessed be the Lord God of Israel, which hath given one to sit on my throne this day, mine eyes even seeing it."

This intelligence fell like a thunderbolt among Adonijah's unprepared adherents. A general flight took place, each man being only eager to save himself. The straw fire of their enthusiasm had already flared itself away. Deserted by every one, and fearing to pay the forfeit of his life, Adonijah fled to the nearest sanctuary, where the Ark stood on Mount Zion under the care of his supporter the high priest Abiathar. [100] There he caught hold of the horns of the altar--wooden projections at each of its corners, overlaid with brass. When a sacrifice was offered the animal was tied to these horns of the altar, [101] and they were smeared with the victim's blood just as in after days the propitiatory was sprinkled with the blood of the bull and the goat on the Great Day of Atonement. The mercy-seat thus became a symbol of atonement, and an appeal to God that He would forgive the sinful priest and the sinful nation who came before Him with the blood of expiation. The mercy-seat would have furnished an inviolable sanctuary had it not been enclosed in the Holiest Place, unapproachable by any feet but that of the high priest once a year. The horns of the altar were, however, available for refuge to any offender, and their protection involved an appeal to the mercy of man as to the mercy of God. [102]

There in wretched plight clung the fallen prince, hurled down in one day from the summit of his ambition. He refused to leave the spot unless King Solomon would first of all swear that he would not slay his servant with the sword. [103] Adonijah saw that all was over with his cause. "God," says the Portuguese proverb, "can write straight on crooked lines;" and as is so often the case, the crisis which brought about His will was the immediate result of an endeavour to defeat it.

Solomon was not one of those Eastern princes who

"Bear like the Turk no brother near the throne."

Many an Eastern king has begun his reign as Baasha, Jehu, and Athaliah did, by the exile, imprisonment, or execution of every possible rival. Adonijah, caught red-handed in an attempt at rebellion, might have been left with some show of justice to starve at the horns of the altar, or to leave his refuge and face the penalty due to crime. But Solomon, unregarded and unknown as he had hitherto been, rose at once to the requirements of his new position, and magnanimously promised his brother a complete amnesty [104] so long as he remained faithful to his allegiance. Adonijah descended the steps of the altar, and having made sacred obeisance to his new sovereign [105] was dismissed with the laconic order, "Go to thine house." If, as some have conjectured, Adonijah had once urged on his father the condign punishment of Absalom, he might well congratulate himself on receiving pardon. [106]  

[74] Morier tells us that in Persia "runners" before the king's horses are an indispensable adjunct of his state.

[75] The Stone of Zoheleth, probably a sacred stone--one of the numerous isolated rocks of Palestine; is not mentioned elsewhere. The Fuller's Fountain is mentioned in Josh. xv. 7, xviii. 16; 2 Sam. xvii. 17. It was south-east of Jerusalem, and is perhaps identical with "Job's Fountain," where the wadies of Kedron and Hinnom meet (Palestine Exploration Fund, 1874, p. 80).

[76] Comp. 1 Kings i. 9-25.

[77] The same phrase is used of Rehoboam (2 Chron. xii. 13, xiii. 7) when he was twenty-one, reading כא for מא, forty-one.

[78] 2 Sam. xii. 25: "And he sent by the hand of Nathan, the prophet; he called his name Jedidiah, because of the Lord" (A.V.). The verse is somewhat obscure. It either means that David sent the child to Nathan to be brought up under his guardianship, or sent Nathan to ask of the oracle the favour of some well-omened name (Ewald, iii. 168). Nathan was perhaps akin to David. The Rabbis absurdly identify him with Jonathan (1 Chron. xxvii. 32; 2 Sam. xxi. 21), nephew of David, son of Shimmeah.

[79] 1 Chron. xxii. 6-9.

[80] LXX., Σαλωμών, and in Ecclus. xlvii. 13. Comp. ShelOmith (Lev. xxiv. 11), ShelOmi (Num. xxxiv. 27). But it became Salomon in the New Testament, Josephus, the Sibylline verses, etc. The long vowel is retained in SalOme and in the Arabic Suleyman, etc.

[81] Among Solomon's adherents are mentioned "Shimei and Rei" (1 Kings i. 8), whom Ewald supposes to stand for two of David's brothers, Shimma and Raddai, and Stade to be two officers of the Gibborim. Thenius adopts a reading partly suggested by Josephus, "Hushai, the friend of David." Others identify Rei with Ira; a Shimei, the son of Elah, is mentioned among Solomon's governors (Nitzabim, 1 Kings iv. 18); and there was a Shimei of Ramah over David's vineyards (1 Chron. xxvii. 27). The name was common, and meant "famous."

[82] Duncker, Meyer, Wellhausen, Stade, regard Solomon's accession as due to a mere palace intrigue of Nathan and Bathsheba, and David's dying injunctions as only intended to excuse Solomon. They treat 1 Kings ii. 1-12 as a Deuteronomic interpolation. Dillmann, Kittel, Kuenen, Budde, rightly reject this view. Stade says, "Nach menschlichen Gefühl, ein Unrecht war die Salbung Salomos." He thinks that "the aged David was over-influenced by the intrigues of the harem and the court" (i. 292).

[83] She said that they would be counted as "offenders" (chattaim) Comp. 1 Kings i. 12, where Nathan assumes that they will both be put to death. Thus Cassander put to death Roxana, the widow of Alexander the Great, and her son Alexander (Justin., xv. 2).

[84] Reuss, Hist. des Israelites, i. 409.

[85] Comp. 2 Sam. iv. 9; Psalm xix. 14.

[86] "The servants of your Lord." Comp. 2 Sam. xx. 6, 7.

[87] Comp. Gen. xli. 43; 1 Kings i. 33; Esth. vi. 8.

[88] 2 Chron. xxxii. 30, xxxiii. 14. It was apparently "the Virgin's Fountain," east of Jerusalem, in the Valley of Jehoshaphat.

[89] Comp. 2 Kings ix. 13.

[90] 1 Chron. xxvii. 5, where the true rendering is not "Benaiah the chief priest," as in A.V., nor "principal officer," as in the margin: but "Benaiah the priest, as chief."

[91] 1 Sam. xxx. 14; Josephus, somatophulakes. The Targum calls them "archers and slingers" (which is unlikely), or "nobles and common soldiers." This body-guard is also said to be composed of Gittites (2 Sam. xv. 18, xviii. 2); but some suppose that they were so called not by nationality, but because they had served under David at Gath. The question is further complicated by the appearance of "Carians" (A.V., captains) in 2 Kings xi. 4, 15, and also in 2 Sam. xx. 23 (Heb.). The Carians were universal mercenaries (Herod., ii. 152; Liv., xxxvii. 40). That there was an early intercourse between Palestine and the West is shown by the fact that such words as peribolory, machaera, macaina, lesche, pellex, have found their way into Hebrew (see Renan, Hist. du Peuple Israel, ii. 33).

[92] 2 Sam. xxiii. 8-39; 1 Chron. xi. 10-47; 1 Kings i. 8. The Gibborim are by some supposed to be a different body from the Krêthi and Plêthi (2 Sam. xv. 18, xx. 7); but from 1 Kings i. 8, 10, 38 they seem to be the same (Stade, i. 275). The thirty heroes at their head furnish, as Renan says, the first germ of a sort of "Legion of Honour."

[93] Saul (1 Sam. x. 1), David (1 Sam. xvi. 13, and twice afterwards, 2 Sam. ii. 4, v. 3), Jehu (1 Kings xix. 16), Joash (2 Chron. xxiii. 11).

[94] 1 Kings i. 39. "Tent," not "tabernacle," as in A.V. It has generally been supposed that Zadok took it from the tabernacle at Gibeon (1 Chron. xvi. 39), but there would have been no time to send so far. Zadok is called a "Seer" in the A.V. (2 Sam. xv. 27); but the true version may be "Seeth thou?" The LXX. and Vulgate omit the words.

[95] Morier, quoted by Stanley, p. 172, says that the Mustched, or chief priest, and the Munajem, or prophet, are always present at a Persian coronation.

[96] LXX., ἐῤῥάγη, ἤχησεν; Vulg., insonuit. Comp. Josephus, Antt., VII. xiv. 3, 5.

[97] 2 Sam. xv. 27, xvii. 17.

[98] 2 Sam. xviii. 27. Heb., אִישׁחֵי; LXX., ἀνὴρ δυνάμεως; Vulg., vir fortis. It is rather "virtuous," as in Prov. xii. 4.

[99] It is true that Solomon's adherents had wasted no time over a feast.

[100] 1 Kings i. 50.

[101] Psalm cxviii. 27, and Exod. xxvii. 2 ff., xxix. 12, xxx. 10. Comp. Exod. xxi. 14.

[102] Exod. xxi. 14. It protected the homicide, but not the wilful murderer.

[103] 1 Kings i. 51. The words "this day" should be "first of all," i.e., before I leave the sanctuary. Many must have been reminded of this scene when Eutropius, the eunuch-minister of Arcadius, under the protection of St. Chrysostom, cowered in front of the high altar at Constantinople.

[104] "There shall not a hair of him fall." Comp. 1 Sam. xiv. 45; 2 Sam. xiv. 11.

[105] "Bowed himself." Comp. 1 Kings i. 47.

[106] Grätz, i. 138 (E. T.).